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Full text of "Foure godly and learned treatises .."

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PRINCETON, N. J. 



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Collection of Puritan Literature 





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FOVRE 



GO D L Yl 



L E A A R NED 

aa**-^ TREATISES. £/><. 
ffo^ Intituled, fa'K. 

I. <tA' r K^medyagditiffCoyetonfneJ]e. 
U.zJn elegant and Ifaely Qejcription of 
V - Spiritual! 'Deathand.Life. 

III. 7& DoBrine of Selfe-deniall. 

IV. 1?/>e// ^ Sacrament of the Lords 

Supper. 



4 



jiV DELIVERED 

Th'fundry Sermons } by that late famous P^ea- 

pW, and worthy ieftrumcflt of Gods glory, I © h n 

Presto NjDoftor of Divinicic, Chapiainc in Or- 

dinaricto bisMajeftic; Maflerof Smantiel CoU 

ledge 3 aiid fometime Preacher of Lincolnes Inm. 



The tjrird Edition* 



Printed at London by r. C.for (Michael Spsrh^nd are t^bc foldj 
at the blue Bible in Greene ArbpZi 6 s> 3. 







J 







A Summe ofthe'chic- 

feft points, contained in the 

Remedy againftCo- 
vetouinefle. 

COvetonfneffe defined } and plainely fievped 
rchatitis, pagci,and 30 

Idolatry confifieth in three things. p, j 

In what fence ^ covetoufnefje is called idolatry •. p. 2 • 
To feekf btlpe and comfort from riches or any 
creature^ and not from God alone ^ uvaineand 
Jinfull. ibicj 

Covetoufnejje which is idolatry, it to be mortifi- 
ed. p.^and^.6 
The uncertainly of richest * P*4>5 
Reafons why riches are nncertaine andvawe* p, 

}Aen Jpend fo much time in fe, king after riches y 
&ndtryflcs % that they ba<ve no4ime tojerve God. 

p,8 

The rich man, may not glory in his riches and 

wealth. p.p 

God can give m comfort without riches, p. 1 

% 2 Ha T 






The Contents. 



Having the creature oncly , without the love and 
favour of the Creator, nee have the buikewitk- 
cut the graine, the fhdl without the kernelU 

ibid 

All our Jinncs proceede from overvaluing of the 

Creature. p.n 

They that feeke their happinejfe in riches and in 

worldly things, feeke it the wrong way . p. 1 3 

Happinejfe fought and placed in God {pith whom 

is no change )mu!i needs beperpetuall. p.i 5 

what foever men can leave their children , without 

Gods blesfing) u nothing worth. p, 1 5 

Blesfings confidered without thank full reference to 

God, they ceafe to he blcsfings. p, 1 7 

Thofe that have but a fma\l Cottage, are many times 

more bappy than many rich men, p.ip 

Wee mufi judge of outward things not by fence and 

feeling, but by faith and rectified reafon. p. 20. 

21 
The creature cannot yeeld m comfort without God. 

p.22 
Riches come not alwayes by labour ^ nor comfort by 
riches. p. 24 

Though all caufes concur re and meete together, yet 
{without God) the effecJfollowes not. p. 2 5 

Future fyirituall and eternal! things, are not un- 
certainty ^ p. 2 6 
Every one is guilty ofthisfmne ofCovetoufneffe, 
more or lejfty, p. 2 7 
To love or )oy in riches y k adulterous love and )oy. 

P28 
Signrs. 



The Contents. 



Signes to know whether our love to the creature^ be 
right or no. 28. 19 

Our ajfeclion or defire to riches : is inordinate m 
foure rejpeffs. 3 1 

If we befoundly humble d, mconfeffe our fehes^ot 
ontly unworthy the leafi of Gods mercies fat wor- 
thy to be destroyed* 3 1 

Riches and wealth may not be fought for by unlaw* 
fullmeanes. 33 

Our endand fcope infeeking to get riches, mufl be^ 
not to ferve om felircs 3 or our ownelufis % but to 
glorifie God withall* 3 3 

Seeding for riches in a wrong manner , is inordinate 
in five particulars. 3 4 

In what reflects, riches are a blesfing. 3 5 

jAen may lawfully defire riches > referring andfub- 
mitting their wils to God. 3 6 

There is a threefold necesfity^ wherein men may do* 
fire that which u neceffary. 3 7 

Reafons againji defire ojfuperfluity andexeejfe. 3 8. 

39.4© 

The end of mens callings is notfofcrape and rake for 
riches and wealth. 41 

j Men may lawfully take care to increafe their efiate, 
\ obferving the right rules in doing it* 44 

tyvhen a man is to be accounted and holden foraco* 
I vs to/as man* 45 

Exhortation to mortifie this earthly member 3 Cp- 

vetoufnejje, ■ 47 

Eptfuatl manes to note Coveuufneffe out (four 
hems. ibid 

^ 3 _____ A 







ASummeofthe principall mat- 
ters contained in the fecond 
Treatifc 

CHrift proves himjilfe to be the Sonne of God % 
in that he can quicken the dead, pag.5 1 
I What cur eft ate is ,beiug out ofChrifl. p. 5 3 

what ftirttuatl death is. p. 5 4^4 nd 5 7 

The caufe of life % p, 5 6 

Three kinds of r fpirituaM death. p. 57 

The fignes ofdeath^foure. p. 5 8 

The degrees of ^irituaS death. p.6o 

Great difference betweene JpirituaS andnaturaU 
dead, p.** 

SpirituaU death voluntary. p. £3 

A twofold image of God in man. ibid 

why the Law is given to men that arefiirltuallj 
death. p. 6 6 

Difference betweene external bodily bindings and 
the bands of Jinuc. p. £7 

The great Qjure orqueftion that every man is to 
make concerning himfclfc. p.68 

Two hindrances of this fear ch. p. 69 

The new ffirituali lift workftb a change in men. 

pjo 
How 



The Contents. 



How Chrifi (honld be the end andfcope of all our 

all ions* p. 7 2 

The cbam&ers and market of men ftiritually 

dead. P*73^dy9 

Repentance makes a dead man to be a living man± 

and therefore not to be delayed. p.8 3 

Natural wen are but dead men, what excellencies 

foever they have. p. 84 

How to value the Ordinances of God. p. 8 5 

That all who are in Chrijl, are in a ft ate of life. 

p.8 8 
From whom,andwith what, this life is hidden from 

natur oilmen. p,8p 

The Saints mife ported andeviBfyeken of p. 9 o 
fslen are hardly perfwaded, that there is fuck a 

newjpiritnall life of grace. p p \ t and 94 

Proofes ofit y befidesor without the Scriptures, 

ibid' 
The effect and experience of a new$irituaUlife> 

Differences betweene fuper flit ion and the morrall 
life 5 and this new §irmall life of grace. 

Common and true Grace , wherein they differ. 

P*5 
Signet to know the JpirituaH life of grace by $ and 

the comparing it with the naturall life, p.p £, 

and $9 

What is expe&ed and required of them, 1 whom 

this talent of the new life of grace is commit. 

ted. p.pS 

f 4 They 



The Contents. 



\ They that fiend their time in idle (ports and zani- 
\ ties jrc yet dead. 100 

1 The happy eft ate of being in chrift % and to be par- 
takcrsofthkfyirituall life, istobeknowne and 
prized accordingly. I o \ 

Hew and in 'what fort, we rnnji minde worldly 
things. 102 

All other things vaine and deteivable, incompa 
rifon oftbtsjpirttuallnew life. 103 

This is a prevailing life. 1 04 

7 his new life is far re more excellent than the com - 
men life. 1 05 

The union betweene Chrifi and m. \o6 

The life oj grace brings liberty to them that have 
it. 107 

Which jbould make thofe that have it notjofeeke it- 7 
arJthofe that have it>carefutlto retaine and keepe 
it. 108 

Though the bejl ma? fometimesbe foyled, yet they 
recover themfetves, and maintaine a war re ft ill 
againft their corruptions. in 

How to know whether roe walke in the Spirit jr no. 

112 

How to know % whether our worses be living workes, 

or dead workes . 114 (yc M 

Motives to make tu deftre this bleJfedfiirituaHlife. 

120. &C. 

All menfeeke happineffe, yet never finde it without 

feekingCod. 128 

Repentance puts a new life into men. up 

tAeanei to get thisfiiritualllife. 1 30 

_*■ Knowledge y 



The Contents. 



Knowledge, the fir & meanes, \b. i^^&c. 

The fecond manes to get this life, is to be muck in 

doing. 134 

The third me Ants to get this life, is to get faith, 

136 
The fourth meanes to get and increafe this life, is 

the communion of Saints, 1 40' 

Thefift andlaft meanes to get andinereafe this life, 

is the hearing of the voyce of the Sonne of man, 

X42 
The hearing of this voyce, is the onely meanes to 

tranjlate men from death to life, 1 44* 1 4 5 , fa c . 
What the voyce of the Sonne of God is, 1 4 6. 1 4 7 
This effectual voyce confifls in two things, 1 47 
Three degrees of working this light of life, by the 
- Spirit. 148 

*A double voyce of the Sonne of man, 149 ,$r. 
Thofe that bcare(viz>.obey)the voyce of the Sonni of 

man ? have experimental! knowledge. 150 

EffeBuatt knowledge bred by thu voyce , makes 
men approve^ foflifie, and relifh the wayes of God. 

155 

A right knowledge breeds holy affections. ■ * 156 
Lively kpowle dge brings forth action. 157 

Wee muft examine our felves, whether we have 
heard the voyce of the Son of God, or no* 159 
Which wee fhalt know by our lives and anions, 

I60 

The fir (I impediment hindringmen from hearing 

Chrtfi voyce, isfc If e -wife dome, or jelfaconcd- 

tedneffe. 161 

The 



The Contents, 



Thefecond binder -ance or let , is long enftome. 

p. 1 62 

The third let is ftmilitude^ which Ukffalfe wares 

deceives men. p.i 63 

The fourth impediment ', u falfe experiments , in 

f$me workes of God. that fhould draw us nearer 

to him. p. I £4 

The ft ft impediment is ignorance. ibid 

The fixt impediments t is inconfideration. p. 166 

The /event h impediment^ is a certainefiiffenejfe 

and obflinacie of wilt or minde. p, 1 6j 

Meanes how to hearepr oft ably, ib.&c. 

Topraiiife a little^ is the way to get more. p. 1 £ 8 

Fe ire full judgements on them that receive not the 

love of the truths p.i 69 

God curfeth barren and nnfruitfull bearers. p a 

170 
Difobedience to the GoftcH, grievoujly punijhed, 

p.171 
Meanes to hear e the preaching of Gods word pro- 
fitably for our converjion, and building of us up 
in our moft holy faith, p. 1 72 

Thefecond meanes. ibid 

7 he third meanes , p. 1 74 

The fourth meanes. p. 1 7 5 

Thefift meanes y p.i 76 

The fixt meanes 9 p.i 80 

A Cavut or warning both to Minifters and people. 

p*i8i 
Vaine exenfes wiU not for ve before God, p. 1 8 2 



Tfae 



TheSumme ofthechiefe points 
contained intheTreatifeof 
Selfe-deniall. 



OVt ofchrift, we are dead men^ 185 

By chrifi we game life eternal \%6 

WhatwemuftdeforChriJl y viz* Deny our f elves j 

take up our croj/e, &c. ibid 

Whomever will have benefit l?y chriH\ muft follow 

him. ibid 

Two maineimpedimcnts that hinder men from foU 

lowingChrifi. ibid 

wbofoever wiUbefavedby Chrift^ muft den) him- 

felfe. "p,i87 

What it u to deny our f elves ', p. 1 88 

what our felfe is , ibid 

why corruption of nature is reckoned a mans felfe. 

p.189 

I In every man there are twofelfes, ibid 

Reafons of Selfe-deniall, p. 1^0 

God will not binde m to that which it /imply unpof 
fible. p.ipi 

A man may lawfully love himfelfe % p. 19 2 

To deny ourfclves^ is to deny every finite, ftocke 
and branchy P*i?3 

We 



The Contents. 



We cannot follow Go* And the world both % i ^4 
No happineffe to be found out of God. i£ 8 

Great equity in atnying out /elves. 199 

The fruit es eftheflefhjnd of the Spirit. 20 1 

flow prone our nature u to do evill. ib. 

And bow we may know tt. 202 

How to try ^whether we haveintereft in CbriB, or 
no. 204 

How to know whether we deny ourfelvos. 2 07 
ftieanes to dtny ourfelves. 208 

God mult iplyes eom/orts to them that deny them- 
/elves, 2 op 

In cleaving to God, wee mufi leave the care and 
cufiody of other things unto him. 2 10 

The right knowledge of Chrifl 1 makes tu deny our 
(elves. 211 

The manner how wejhould deny fur fclvcs* 212 
The wayes of God arefullofcroffes. 215 

And the rc&fom thereof. 2 1 6 

The wayes of God have much difficulty in them^ 
and the reafons thereof. 2 1 7 

Yet tht wayes of God arepleafant to any man that 
is upright. 22 o 

Reafons why difficulty in Gods wayes , (Iwuld not 
dijcourjge any man therefrom. 221 

We mufi make account before hand, and prepare 
for troubles before they come. 223 

It is not the way to heaven that moft men go. 225 
What caufeth perfecution to fellow the Gofpel. 

226 
if wee fuffer not in Gods caufefor well doing, wee 

jhaB 



The Contents. 



(hattfuffer ef God for evitt doing, p.a 27 

Anfwer to them who fay, they can dee no good in 

Godseaufe, P- a 3® 

Arahft difcouragement by bttnga lone, p. 2 3 1 
Man. thoufandt lofe their finles , becauje they 

thtnke UJfewitferve the turne in Godsftrvice, 

thin indeed is required of them. p.2 32 

Satansni/esindeeeivingmen, ibid 

Cold jigbt,andc»flomary performing of holy da- 

tiesAotsnogoodataH, p.*33 

Wemnngothrtughjghiing, tdwe have the vt- 

itory, p ' 3 ? 

It is ford to brim, our foules to good duties, ibid 

The crojfes tnd difficulties that are in Gods wyes, 

are an argument to provejhat the doftrine came 

{rem heaven. P; 2 3? 

The caufe that the Mies of God are fo bard and dtf 

ft*- , l P ' 2 f 

The difficulty in Gods wyes, ought to be a metnes to 

humbleus, ' P-*4» 

A U that looks to havrbenefit by CbrtH 9 mufl follow 

rhrifi it to us an example of the rule (viz.) of the 
Law. p.H3^. 

Thoueh Chrifl himfelfe be abfent in the bedn yet 
ht •hath left guides to leade m, in hit flead. p. 

T he Saints that lived before us, and went in one 

ptth oftruth^re our guides. p.»44, 

Jhavithtwor^theSpirit^dthe Sams, for 

^guides. ^ 



The Concents. 



what it is to follow CbriH. p, 2 4 5 

And bow te follow him. p . 2 4 6 

We wuji follow cbrift at all times , p . 447 

Wemuft follow ChriU *Um.innercfwayes } tnn\ird . 
/y and outwardly. p.248 

Tfo *£/># ^ example which wee muji foHow, . is 
Ckritt. p.249 

^jm? #*r £^ example onelyjbut his precept} alfo and 
commandments muft we fellow, p. 2 5 2 

Falfeboafting chriflians refuted, p.253 

Difference betwixt the wicked and the godly , in 
finning, p. 154 

Many follow chrijlfor worldly reffrefts. p. 2 5 6 
Difference betwixt the falls of good andevillmen. 

p,2j 7 
We muft be content to for fake aUfor chrift. p. 2 5 8 
And tobeareaU things for his fake, ibid. 

We ought to have the fame mind in m that was in 
Chrift. p.2$9 

Againfl falfe^ unconflant , double minded men 3 

f.i6o 

We muft not flan A Jfill at a flay, but grow in grace, 

and endeavour { what we can) towards perfc- 



ftion* 



p 3 2tfl 



We muft not prefume to goe before ChriB, but let 
our minds and de fires yeeld to hi* will. p,z6i 

Five things required of them, that will truely ani 
finctrely follow Chr iff. p, 2 $4 







The Contents of the 

three Sermons on the Sacra- 
ment of the Lords Supper. 

Tfte w«w and primipall priviledge that rvee 
have by lefuichriftj* Eternaliltfe. pa 6% 
The drift of S Johns writing u y that beleevtrs 
might know f hey have Etermll life. p.i66 
Another t reat priviledge that we have by chrift, 
ts^anajptrancetcbe heard in our prayers, p.16? 
Vnleffe a man be in Chrift y he may not apply unto 
hirnfelfe my ofthefe twopriviledges. ib . 

Except we be in chrift^ rvc have nothing to doe to 
, mddlemththofe holy myfteriesjr Symbols of 
the love and favour of God in Chrift. p. i6y 
Every one tbzt comes to the Lords Table ? ought to 
eximine hitvfelfe concerning two things .p. 268 
Rules to examine our f elves ^andfinde whether rvee 
beinChriftorno. ib. 

A double aft mu(l paffe in thofe that are in chrifl y 
or. e on our part ^another on Chrifls. p. 2 69 

ponre things to be confidered y in the aft on our 
pirt. ib. 

Every mm naturally feekes feme excellency cr 
ether p. 270,271. q- & 



The Concents. 



To exceil in grac e and holtneffe^ to have ourjinfull 
lujls mortified^ is that excellent thing Chrijl tits 
jhould andeughl to defire, &ltbourfor.iji) 273 J 
To keeps Gods Lawes and commandements } is the j 
wife dome of Gods people . 2 74 J 

How a man may know, whether hee reckon Chrifi j 
his chiefe treafure, 275,276 

The creatures that were once exceeding good, are 

now through mans finne, become ail vanity and 

vexation of fpirit> 277 

A man (hould be at any coft % and rather part with 

any thing, than mth Cbrift Jefus, who fiould be 

wr cheefe treafure* 278 

What anfwer our hearts ought to make to Sat bans 

temptations y and the worlds allurements. 279 
Tofinde whether Chrift be our life, and cheefe ft )oy, 

wemuflcenjiderwhat it is our thoughts feede 

upon and delight in. 2 8o,*8 £ 

How to know whether Chr/jt be our cheefe refuge, 

to file unto. 282,283 

Acarnallmaninhidifireffe, knowes not whither 

to got. 2S6 

The wicked in their troubles flie umo men for their 

refuge. 284,285 

The Cbriftianin his diftreffe it wont to betake him* 

himfelfe to chrijt. ibid.& 2 87 

How a manna) know whom be fets up for his cheefe 

tommander, 287,288 

There are three great commanders in the world. 

that divide all mankind (almoft) betweene the my 

289 
9j 



The Contents. 



by jive tkwgi a man may k#on\ whether he le fit) 

wdhtfh r ■ she Lords Tat/h\p v 

A double 'charge given ; to the nor thy not to 

the Sacrament i tothepropham^ not tain 

kimfelfe into the Lords Table, 

An aff or vertuegoes out from chrijl^ to make an j 

union betwixt m \that we maybe his, . ib.'j 

This almighty power proceeding from Chrtfljurnes \ 

the frame of a mans hearty and the courfe of his j 

life. a quite contrary way \ p. 2^4 ; 

This virtue or power fall aft ofchrift^ doth not one- \ 

ly breed in men good purpofes anddefires^ but aU 

fo- gives to us power and fir ength to per forme 

them^ p.ibid 

This efficacy ', vigour and <vtrtue comming from 

Chrtfi into the hearty workethfuch a change tn 

tnen % that all the wayes ofgodlineffe and new obe ■ 

dience % become in a manner natural! unto them. 

p.298 
CamaU) perwerfe, and worldly minded men, that 
have crooked wayes hke other men s would not be 
for Gods hemur* p, 30 1 

Afaitb required^ in divers other points 9 fo alfo in 
this. p.?Q* 

AS the err ours of om lives arife anh fpritg from 
hence that thefe principles andgrounds\ajore-) 
faid are not beleeved and observed* p, 20 3 
Thereafonjvhy when we know God^ weglorife him 
not d$ God. ibid, j 

We are to con ftder ^whether there hath gone a power 
from chrifi^to mortifie our lufis^an'd to overcome \ 

* the} 



T 



The Conten 

49 things to refill a»d oppofill 

O'rftofe to be portals of the Sacramento/ 

■'ji^ody and bloody to be confideredm • ve 
points. 

The fiid five things fpecified. £ f °* 

7 'here u further required a particular i»cteaf t f\ 
our defireandmUin takingchrifl, andofevi ' 
rygr*ce that knits him and m together IZ\ 
Hombv^i d defiremay he i„trea/ej %** 

^Pengthofe^Sacra^nt l ie l in the^fll 
^"ofitbytneLord, andsntheworduXd 
by the true Mi»ifiero/chrifi " * 

I lti ;fre qui red {far our benefit andcoJr't) 'to 
pttupourrequeft, „ 0e „ J, ^ J » 
Lord in the Sacrament " 

^"btcovenantbetwenetodandstsis l^Z 

■ P ^^rrequep M dpeutionu bem^^hl 
, tme^nd in this atiim e ™*eattbu 

Th do*lr?;r es *«*«< *» d *£*i 



The Contents. 



third condition, wemnfk askeintime, indue 

feafon, P*3 26 

The fourth and it ion jhat we refer re the time, the 
manner jhemeaf are ofgramirj^ our pinions to 
the Lord, * P-3 2 7 

We know not our f elves what is mute for mi but the 
Lord knowes be [I what to do, p . 3 a 8 

// is a wondrous priviledge, whatfoever prayer wee 
make on earth,to be heard in heaven \ lb . 

Objections about doubting of this dottrine an/we- 
ed, P-3**. 

How we fid know, that God is willing to gram the 
thing we pray for, P* 3 3 ° 

Another obieffion of doubting anfwered, p. 3 3 1 

The love of God the Father, is a fecond reafon 
wherewith the promife (to be heard) u backed, 

P-3.33 
The obieHion of our xtnvoorthineffe anfwered, 

t P-334 

The Lords readinejfe to heare, jhoull teach tts to be 

more fervent in prayer , P« 3 3 ^ 

More required in prayer, than the bare making of 

reqaefi, P'33 8 

The promise knot made to the prayer, but to the 

per [on praying* P • 3 3 ? 

Anfwere made to the objection of our infirmities, 

P-34° 
they are reproovedwhopray for fatjrion fake onely. 

p.341 

Sc&ntne/fe andcoldnejje in prayer } comes from un- 

beleefe, P*34* 

J * * ■ Their 



The Content?. 






Their obteSion anfwered who /2» ,/ 7~i ~ 

**d(,ngkthe Lord, T&' y J' V T Jed 
normfmrtd, 7 \ "WW beard, 

Theft tout are not rt*en f r<i U tnuft t P * H 3 

dime titbit mJurJfifl ""> tome 

The godly are exhorted tofaendt/L- , ib ' 

ttge it u t a £ re *t ddvan. 

The Lord would have m mlkelZ ' n P ' *4* 
The Lord many times vithheldtthU- u ^. P '35 r 



P-SJa 





CO tL OS. 3.5; 

$And Qoyetoufnejp which is Ido^ 
latrie. 

Ovetoufneffe which is 
Idolatrie, that muft be 
mortified as well as 
the other earthly 
members. Now this 
Covetoufheffe is ao- 
thing dfe 5 but an in- 
erdinate and finfull de- 
fire of getting or keeping Wedth or Witney. The 
inordinate lufting after Honours, that is ftiled 
Ambition ; too much affe&ing of Bcautie, 
is called Luftfulneflfe; and Luft is an inordi- 
nate affection 5 which when it propoundeth 
Riches for its obje<a, is called Covetout 
nes, which is idolatry. Now Idolatry confifteth 
in one ofthefe three things : Firft, in worfliip- 
ping the true G o d in a wrong manner appre- 
hending him as a Creature, giving chat to him, 
that agceeth not with him. Secondly, when 

A as 



§p*i 




WmMM 


(A //vPlP 


11121 






IMS- 


f7lfJBffii&7- y ^,l^ya 



A Remedy dgainfk CoVetoufnejfe. 



as wee make the creature a God $ that is, by 
conceiving it under the notion of a God : fo 
did they which wer/hipped Iaw> Mars, and 
thofe Heathens that worfhip the Creatures 
as Gods. Thirdly, when as wee attribute that 
unto it , which belongcth unto G o d : as to 
tru& in it, to delight in it^ to put all our truft 
and confidence in it : when as we thinke, that 
it can performe that unto us which God only 
can, tkis thought is Idolatry. Now that Co- 
vetoufneffe is Idolatry, is meaet onely in this 
fence when as wee thinke that riches can doc 
that for us which God onely can- as that they 
can doe as good or evill. £/4)> 3 41.23. If they 
are Gods 5 faith G©d, let them dee good or evill. 
God oncly doth good and cvi!l 5 therefore hee 
is diitinguifhed from Idols becaufe they can- 
not doe it. Afte&ions follow opinions, and 
prafitife followes aflfedieas. Therefore Heb. 
it 6, He that will come ioGodmaft heleevetlut 
he is^&that he is a nvoArdcr cfaU theft thatfeeke 
him. None will worfhip God, unleflfe they bc- 
leeve that God can comfort and relee ve them 
in all their diftrefifes 5 So no men will earneft- 
ly feeke after wealth or riches till they have an 
opinion-, that riches and wealth will yeeld 
them comfort, or be a ftrong to wer of defence 
to free the m from inconveniences; this makes 
theintojtruftin thcm 3 and thisthoughtis Ido- 
latry. There are two Points of Doftrine that 
arife from thefe words : The firft, is this. 

That 



A Remedy againft fc oVetoufneJie. 

That tofeekehelpe and comfort from any crea- 
ture y er from riches, and not from God alone , U 
vaine and finfuB. 
The fecond is this. 

That covet oufneffe which is idolatry , // to bte 
mortified. 

For the firft ; That to feekchelpe and com- 
fort from any creature and not from God a- 
lone, is vaine and finfull; Ic muft needs bee 
fo, becaufc it is Idolatry. Now in Idolatry 
there are two things. Firft, Vanity and emp- 
tincfTft i. Corinth, 8.4. An idoU is nothing tn 
thewerld; here it is Vanitie. Secondly, Sin- 
fulness, there is no greater finne than it. It is 
extremely vaine, becaufc we attribute that to 
it that dotb only belong to God^To think,that 
if I am well, iflamftrong in friends, have a 
well bottomed eftate,that then my mountaine 
is ftrong on every fide 3 lfhall not be removed, 
this is finfull and vaine- y ee fliail not live a jot 
the better or happier for it 5 A ftrange Para- 
doxe, contrary to the opinion and pra^ice of 
raoftmen. If wee confult with our trcafurcs, 
doe not we thiake that if we have fuch wealth 
and fuch friends* that wee fhould live paore 
comfortably and happily ? There is no man 
but will anfwer that heechinkcthfo: But yet 
my brethren yee are deceived, it is not fo : It 
belongs to God onely to difpenfe of his Pre- 
rogatives , good or evill. A Horfe is but a 
vaine thing, faith the Pfalmifi^ to get a viftork : 

A % That 



Do&.i, 



Doa, z. 



r. 



prai.jj.ir. 



\ 



A Itymedy agatnft CoWoufneJfe. 



That is, though it be as fie a thing as cat* bee 
in it fclfe, yet if it bee left to its fcife without 
God j it is but vaine and can doc nothing. So I 
may fay 4f Riches and ©ther outward things 5 
riches are vaine, and honours and friends are 
vaine to procure happineffe of themfelves;So 
Phy(icke of its fdfeis vaine to procure health; 
without God they are nothing worth : hee 
thatthinkesothetwifeerreth. Luk. 12.19. It 
waa the folly of the rich man that hee thought f 9 5 
And therefore fang a Requiem to his foule , Eate 
drinke And be merry, O my Seule, tho% hafi goods 
laid tip for thee for many jeares : hee did not 
thtnke himfelfe happie, becaufe he had an in- 
tercft in God and ins favour, but b*caufe hec 
had abundance ot outward riches; And there- 
fore you fee the end of all his happineffe , 
Thoufoole, this night (hall thy Joule be taken from 
thee/dnd then what is become of all his hap- 
pineffe? Yet fuch is our folly, thatmoftofus 
refleft on the meanes and on the creatures^and 
expe<5t happineffe from them. But Chrift tels 
us, they will not doe the dcede- this night jhall 
they take away thy foule, attdthen&llthy happi- 
neffe u gone, The rich man thought before that 
he had beene fecure as long as his wealth con- 
tinued with him, that he needed not to expert 
any calamity ; but now hee fees that he built 
upon a fandy foundation. David though an 
holy man, being cftablifhedia his kingdoms 
having fubducd all his enemies, and fur- 

nifhed 



jfT^zmt&y againH toVetoufnejfe. 



ni(hed himfclfe with wealth and treafure,hee 
thought that his mount aine was then wade Jo 
firong that it could never bee moved ^ that t$ 
morrow ftall bee as yefierday and much mere a. 
kundant^ bat, nofoonerdidQodhtdchisface^ 
fromhim^buthewas tronbltd^ P/i/, 30.7, To 
fliew, that it was not his riches and outward 
profperity that made him happy , but God 
onely: So Daniel^. 23. Be/Jhazzar when as 
he thought himfclfe happy , being environed 
with his Wives, Princes, and Servants $ when 
as hee praifed the gods ef filver and the gods of 
gold y abounded with all outward profperity 
and repofed his happineffe in if Js counted but 
a foole by David for it^Becaufe hee glorified not 
God, in whofe hamds his breath and all b& wayes 
were-> and therefore he was deftroyed. 

Tbefe things of themfelves.will not con- 
tinue with us, nor yet make us happy. Wee 
take not a ftep to profperity oradverfity, but 
Gods hand doth leadeit. My brethren that 
heare race this day, that have heretofore 
thought , that if ye had fuch an efkte, fuch 
learning, fuch ornaments, and fuch friends, 
that thenyecwere happy; to perfwadeyou 
that it is not (b , it would change your hopes 
and (eares, your griefes and joyes, and make 
you labour to bee rich in faith and in good 
workes.lt will be very hard to perfwadeyou 
to this, yet wc will doe what wecan,and adde 
ccrtaine reafons which may perfwadeyou to 

A 3 beleeve 



J Remedy again/l Covetoufnejfe: 



tufon.i. 



D eat. 6, 13 . 
Matth.4.. 10, 



beleve it to bee fo,if God fhailaddeableffiog 
co them, and joyne ths operation of his Spirit 
yrith them to pcrfwade you. 

Firft, this muft needs be fo , in regard of 
Gods AU-fufficicncie ; hec alone is able to ' 
comfort without the creatures helpe : elfe 
there were an infufficiencie and narrownefle 
in him, and fo hee (hould nee bee God, If 
hce could not fill our deiires every way, hee 
were aot AU-fafficient ; Even as the Sunne 
fhould bee defe^ive, if it needed the helpe of 
torches to give light. God is bleffed not one- 
ly in hiinfelfe, but makes us alf^blcOTed ; it is 
the ground of all other Commandemcntss 
Tbou (hilt love *nd worfb/p the Ltrdthy God^AnA 
him ondyfbdt tboufetre j Wee muft love him 
with all our besrts^itb M cur fwles- y let not the 
creature have one jot of them , becaufc all 
comfort is from God. Gen. 17. 1, I dm GodaS- 
fuf Relent % wtlke before me y a*dbtperfe&: that 
is, love me altogether, fet your affedionsoo 
none bat me 5 yee needc not goc unto the 
creature, all is in roe. If the creature could 
doe any thing for to make us happy and not 
God, then wee might ftep out to it; but the 
creature can adde nothing to it, God onelyis 
all-fufficient to tfcake you perfe& every way • 
though the creature be ufed by God as an in- 
ftruraent , yet it is onely God that makes you 
happy and gives you comfort, and not the 
creature. 

Secondly, 



A Remedy againfl Co^etouf?iejfe. 



Secondly, it muft needs bcefo becaufeef 
the vanide and emptineffe of the creature ; It 
can doe aothing but ss it is commanded by 
God ; fee is the LordefEoefts^ho cemman- 
deth all the creatures, as the General! doth his 
army. A man having the creatures to helpe 
hitn 3 it is by vertuc of Gods command. Itis 
thevanitieof the creature that it can doe no- 
thing of it felfe, except there be an influence 
from God. Looke not then to the creature it 
felfe, bwt to the influence, a&ion and applica- 
tion that it hath from Gods fecret concurrance 
with it. What it is to have this fecret concur- 
rance and influence from God unto the crea- 
ture, you may feeit expreflcd by this fitnili- 
tude ^ Take the hand, it moves becaufe there 
is an imperceptible influence from the wihhat 
ftirres it ; So the creature moving and giving 
comfort to us, it is Gods will it fhould dock, 
and fo it is applied to this or that aflion. The 
Artificer ufing a hatchet to make a ftooie or the 
like, there is an influence from his Art that 
guides his band and it : fo th« creatures wor- 
king is by a fecret concourfe from God,doing 
thus and thus. And to know that it is from 
God, yee finde a mutability in the creature, it 
works notalwayes oneway ; Phyficke and all 
other things are inconftant^lomtimes it helps 5 
fometimes not, yea many times when as yee 
have all the meanes yet they faile»to /hew that 
there isaa influence from God, and that the 

creatures 



Pfal.$M, 



8 J Remedy againft CoVetoufneJfe 



2 Sam, I S -*• 



Fft.V 



creatures are vaniihing, periftvng and tiacon- 
ftantofthernfclucs. 

Thirdly, Ic rauft be fo 3 becaufe it is finfull 
co lo©ke comfort from any thing but from 
God t becaufe by this wee attribute that to 
the creature, which oneJy belongs to God-; 
which is Idolatry. The creature fteales away 
the heart in an imperceptible manner, as Abfi. 
UmftoU away the petflcs hearts from David \ 
or as the adulterer fteales away the love of the 
wife from her husband. This makes you ferve 
the creatures: this makes you fettle your af- 
fections on the creatures : if they faile, yec 
forroW; iftheycorce, yee joy: andyeedoe 
this with all joy jwith all delight and pleafure, 
anddefire ; This is a great fiune , my it is the 
greateft finne : as adultery is the greateft 
finne, becaufe it fevers and difTolves the mar- 
riage 5 fo is this the greater , becaufe it fevers 
as from God, and makes us cleave tothc 
creature. 

Themaine Confe&arieand ufefrom this, 
is; To keeps you from hafting after worldly 
things : men are never weary of feeking them, 
butl^end their whole time in getting of them; 
and this is thereafon, why the things that be- 
long to falvation are fo much negle&ed : men 
fpend fo much tioae in a thoufand other things 
and trifles,that they have no time at all to ferve 
God in : they are bufie about riches,bonours, 
credit > or the things whereon their pleasures 

doc 



A Temedy againft Q>Vetou[nej[e. 



doe pitch : but if this bedigefted^ it will teach 
you ro fecke ail from God, who difpofeth a!J 
things, and to whom the iffnes of Life an d death D 
ofgood or evill doe belong. Confiderwiih 
your felves and you (hall hnde $ that the rea- 
fon wherefore yee fceke for outward content 
j and comfort, is bccaufe you thinke it will doe 
j you good if you have it^or hurt if you have it 
not. But herein you erre, giving that to the 
creature which onely belongs to God. Efay, 
■41.23. if the idols bee God , (kith t he Lord^ let 
them doe good or evill*, The fcopeof this place, 
1 is to cutoffthe whorifliand adulrerifti arfc&i- 
on of thofe, who have an eager and unweaned 
defirc after earthly things, by (hewing, that 
they can doe us neither good nor hurt. There- 
fore God punifned David exceedingly /£r 
mmbrittg the people*, becaufc he thought that 
they could ftrcngthen him againft his ene- 
mies without Gods helpe. Wherefore, lere- 
mie$. 23. 24. Thm faith the Lord, Ut not the 
wife man glory in his wifedome, neither let the 
might ie man glory in his might, neither let the 
rich man glory in his riches , but let him thatgle- 
rieth , glory in this ; that bee underflandeth and 
kneweth that I am the Lord, which execute loving 
kindrieffe, lodgement and Righteoufneffe in the 
earth. As if hee fhould have faid: Ifthefe 
things could doe you good or hurr,there were 
feme reafon that you might fecke them : but 
j there is nothing in them that you fhould defire 

B them 



Pfal.tfe.2Q, 



Z Sam 24% 



7lA J/A 



IO 



A Remedy againjl CoVetoufneJfe. 



Obuci. 



4&nfo. 



Anf*\ 



I them ; For itu I onety th.it execute Mercy and 
I judgement) ail good and evjli is from mee. 
Therefore Ffilme^ 6 1 . we have this caveat gi- 
ven MsJfricbts increafefet not your hesrtsvpm 
them^ magmfie not your fc! ves in them or for 
them, for all good and comfort is onely from 
God ; clfe ycu might fee your hearts on themj 
bat now all power and kindneffe is from hinij 
therefore your wealth can never doe it* 

But it may bee obje&ed : That God doth 
comfort us and make us bappie in this life by 
meancs, and riches are the roeanes \ Where- 
fore then may we not feeke to them to get this 
comfort ? 

Tothislanfwcr^ That God doth reward c- 
■very m&n according to his mrkss, not according 
to his wealth. Yea hec can comfort us with- 
out thefe ^ For he U the God of dS CwfiUtton : I 
2 . Cr. i . 5 . and that both Indufwe and BxtUh { 
fiv0\ all comfort is in him , and from him , j 
none without him. If ivee thinke to have it \ 
from honours, wealth or friends, we deceive 
ourfelves, for they arc vaincani profit not, 
i 54*0.12.21.22. Turne yet not afide, fir then 
fhalijee goe after wine things vohtch cannot fro- 
\fit nor deliver 3 for they are vaine. All thefe 
things without GOD D will profit you no- 
thing. 

But will not healtb,weakh and friends pro- 
fit us? 

No, not all, they are van icie, they are empty 
1 in 



A Remedy again/} £oVetGufnefie. 



II 



in themfdves 3 they cannot doe it : they are in 
therafelves but vasuiei having the creature 
yee have but the huske without the graine^he 
fheil without the kernel!. The creature is but 
empty of it fclfcj except God put into it a 
fitoeffe to comfort you , ali is vanity and no- 
thing worth, and this vanity is nothing but 
emprinefle. And this ferves to corre6t the 
thoughts of men, who thinke that if they had 
fuch an cftatc,all their debts paid, if they had 
fuch and fuch friends, then all would bee well 
with them : and who is it that thinks not thus? 
But let thofe that enrertaine fuch thoughts , 
confider the vanitie of the creature ; ail our 
finnes proceed from the over- valuing of the 
creature 5 fer finne is nothing butanaverfion 
of the foule from the immutable God to the 
creature. Labour then to conceive of the crea- 
ture aright, to fee that it is vaine: this will 
keepe you right, and hinder you from going 
from God and cleaving to the creature. 

To preffe this further, confider thefe foure 
things firft. 

Firft, if ye goe another way to worke, be 
lee ve all ye fee, and feeke comfort in the crea- 
ture 5 confider yee fhallloofeyourlabour.lt 
is not in the power of the creature to yeeld 
yee any comfort 5 if yee bufie your fclves 
in feeking any comfort from it, ye walke in a 
vaine fliadow : Pfil. 39.6. Surely every mw 
tv&lketb in a vaine fha&ow^furely they Arc nil dif 

B 2 quieted 



I. 



12 



Pfsl 91.1 



A Remedy againft CoVetoufneJfe. 



quirted in vaim : Hee heapeth up riches And \ 
knowetb net wh$ frail eatbtr them : If we looke I 
comfort from riches, weclooke it but from j 
a fhadow, all our labour is in vainc. There j 
is a Jhadfi-w of the Almightie in which fomc [ 
I men walke, where they (hall be furc to finde 
this comfort : Others there are that walke in 
the (hadow of the creature, in the vaniry of j 
their mindes, feeking comfort from it ; thofe 
who thus walke (hall be deceived. A (hadow j 
though it feeme to be fomething, yet it is no- j 
thing; it may fceme to have the lineaments of I 
a man or forne other body, yet it is nothing : j 
Sothefesutward things may fceme to have 
(braething in them, but yet indeed they have | 
nothings thofe who fecke for comfort in them j 
comri/ittwoevills, /<?m». 2,13. They ftrfkke\ 
God the /sunt aim of living waters , andd 
unloihemfclves pits which mil hold no Water. 
God having all comfortsin him , -comforts ne- 
ver failing/, becaufe there-is a fpring of com- 
fort in him,' yet weeforfakehim, and dig to 
ourfclves pits, which if they have any water 
iris but borrowed, and not continuing; and 
that watt! which :hey have is none of the heft, 
it is muddy and will not alwayes continue-, | 
wherefore pitch your affctfions on the true 
fubftafltialt good, not on vanities: If wee fee 
a man come to an orchard full of goodly fn 
and hss fhould catch onely at the fhadow of 
them, netling his hands, and fpchding his la- 
\ hour- 



A Remedy againjl QoVetoufneffe. f * 



bonr in vaine, wee would account him cither 
a foole or a mad-man 5 yet wee in the cleare 
Sunne-flrine ofthe GofpdI/fuch is our mad- 
ncfT.J doc catch and fecke after fhadowes with 
trouble of mindc and forrow of heart, ncg!c- 
<5iingthefubftance. 

Secondly, Confider that you feekc your 
happinefTe, the wrong way, in that you fecke 
it in worldly things,they are notable to helpe 
I or make you happy, becaufe they reach not to 
I the inward man : The body is but the fheath 
and cafe, our happinefTe lies not in it: fo in 
the creatures, their happiaeffe confifteth not 
inthemfclves, butinfomethingelfc: It lies 
in obferving the rule that God bath appointed 
to them : the fire , obferving the rule that 
God bath given it, is furc$ foisit of water, fo 
of all creatures animate and inanimate , their 
happinefTe confiftsin obferving the rule that 
God hath prescribed to them. The Law of 
God is the rule that wc muftwalkcby, fol- 
lowing it as a rule we are happy : hec that kee- 
perh the Commandementsihalllive in them: 
hee that departcth from them is dead. Eve- 
rie motion ofthe Fifb out ofthe water is to 
death, but every motion of it in the water is 
to life: So let a mans motions bee cowards 
God, then they are motions to life, but let 
him move after outward things, and it isa 
motion to death and mifcry ; therefore , if 
yee feekc this comfort from outward things, 

B 1 yee 



2. 



*4 



A Tfyinedy agatnjl CoVctoufneJfe. 



Luk.10.4-I* 
42* 



\3EXS'1»17< 



yc°e goe the wrong way to gee it. 

Thirdly, Conftdcr that you make a wrng 
choife, yee feeke not that which will doc it. 
Ifyoufeekeforthiscomfort from God, ;ll is 
ia one place, but if yeefceke for it in the crea- 
tures, yee rauft have a multitude of them to 
comfort you 3 yce mufthavc health,, wealth, 
honours, friends 3 and many other things, but 
one thing will doe it if yce goe the tight way : 
yee fhallfinde itonelyin God. Martha. Jhee 
was troubled about many things \when & cne thing 
onely wa& neccfjary. If yee feekc comfort in 
earthly things,ye mud have a thoufand things 
to helpe it, but godlincfife which hath the pro- 
mifeof this life and of the life to come doth - 
yeeld this comfort of its felfe,if that yee fecke 
it in it. It is a great advantage for us to have 
ail comforts in one thing; GodlineflTc onely 
hath all chefe comforts, therefore feekc them 
in it. 

Fourthly, Confider, that that comfort and 
happineffe which you have from the crea- 
ture, is but a dependent felicity, anditisfo 
much the worfe- becaufe it dcp.ndson the 
creature 5 which is mutable and imcertaine: 
how much better is it to depend on God, in 
whom is no jhadorv of variety or change. Every 
i creature is weaker by how much it hath 
I more dependency on another creature? and j 
fo are yee weaker by how much more yee de- 
pend on outward things. If yee depesd en 

friends,] 



A Remedy againfi Q oVetoufneffe. 

friends, they may change their affet9ions,and 
become your enemies,or death may take them 
away, and then your happinefle is gone: If 
yee depend on riches, Prov.2%.<> m Wihthou 
fet thine eye on that which is not > For riches cer- 
tainely make themselves wings, and fee away like 
an Eagle towards heaven^ and then your happi- 
nefle is gone : But if yee feekeand place your 
happinetfe in Gad, in whom is no change nor 
alceration^then it is pcrpetuall, A dependancy 
on things that are mutable will yeeld no com- 
fort, becaufe God will have all to depend on 
himfelfe: therefore, i Cor.i. jo. chrifi of 
I God is made unto us^ Wifedome , and RighteouJ- 
\neffe> and Sanftification^and Redemption. That 
noflefl) might reioycein itsfelfe^but thafye that 
glorieth^ might glory in the Lord. For this end, 
God conveied Chrift unto us ; that hee might 
make us beleeve, that we fare not the better 
for any creature, that fo wee might rejoyce 
oncly in the Lord : therefore hec hath made 
Chrift redemption from all evill, that hee 
might furnifh us with all good : Chrift hath 
redeemed us from helland mifery,from want 
of good things : feeke not then a dependancy 
on the creature, tbinke not that it will better 
you, and this will make you to depend on 
Ghrift. Therefore for thefe regards corred 
your opinion of worldly and outward things , 
and judge of them with righteous Judgement: 
depend onely on God if you will have him to 

B 4 be 



l 5 



i6 



A '2(smedy againfi CoVttoufneJfe. 



DtCtiptA 



be your portion, as hee was the Lcvites : Re. 
fufchimnotasthe Ifradircs did, depend on 
him in good earned, A little you fay , with 
Gods blefling will doe much. Labour not 
therefore>ncither toile yee to leave great por- 
tions to your children ( the common pretence 
that men have for their covetoufneffe) though 
you leave them never fo much, if Gods blef- 
fing bee not on it, it is nothing , it can yeeld 
them no comfort • yea many times it is an oc- 
cafion of their hurt. If then Gods bletfing be! 
all in all, if that onely can ad minifter comfort 
and make us happy 5 I would aske you this j 
queftion? WhatifycdidleaveyourchildrenJ 
onely Gods blefling,would it not be fufficiert; 
though you leave them little or nothing elfe } 
Yec thinke not fo : and yet whatfoevcr ye can 
leave them without Godsblefling,is nothing j 
worth.Preachers labour much in this, to draw 
you from worldly things, and all to little pur- j 
pofe:Itmurtbe Gods teaching that perfwades 
vvithin,chat aiufteflfe&it: yee muft therefore 
take paines with your hearts,the generality of 
the difeafe fhewes that it is hard to be cured ; 
Labour therefore to finde out the deceipts 
which do hinder your pradtife of thefe thiegs^ 
which are thefe. 

One Dcceipt that deceive s men is, that they 
are ready to fay, that thefe rhingsare the bkf- 
fings of God. Why then fhould not wee re- 
joyce in them t As for affli&ions they arc 

erodes. 



J. Remedy againH Co'vetoujneffe. 



croffes, and therefore wee grieve for them : if 
thefe then did; not adde to our bleffcdneflfe, 
why count wee them bleflings, and account 
Povcrtieasacrofle? 

To this I anfwer, that if yee take them as 
bleflings yee may rcjoyceinthei»,asthe in* 
ftraments by which God doth you good. 
Bleflings are relative wordes, they haverefe- 
rence unto God : if yee confider chem with- 
out reference unto him, they ceafe to be blef- 
fings : therefore if yee confider them meerely 
as bleflings, yee may re/oyce in them. Now 
yee receive them as bleflings : 

Firftj if yee depend on God for the difpo- 
fing, continuing, and want ofthcm 3 if yee 
thinkcyee fhall enjoy them no longer than 
God will. If yee thinke this with your felves, 
wee have Wives, Children, Friends, and Ri- 
ches/tistrue wc have them,but yet they fhaJl 
not continue with us an houre or minute lon- 
ger than God will : If ye thinke fo in good 
earneft, then yee rejoyce in them as bleflings. 
A man that is relieved when he is in danger , 
lookes more to the will than to the handef 
him that helpes him : wee looke more to the 
good will of our friends, than to their gifts: 
fo wefliould looke more to Gods Will and 
pieafure, than to the benefits which he be- 
ftowes on us.The confideration of thefethings 
as bleflings, muftraife up your thoughts to 
heavenly thinge, to confider that whatfoevcr 

is 



i. 



j 8 A Remedy agatnji Covet oufneffe, 



is done inearth, is firft a6ted in heaven; the 
Sunne is firft eclipfed there, and then here : fo 
your eftates are firft eclipfed there,heforethat 
they arc here. Looke therefore on G o d, and 
on thefe as meerely depending on G ods will , 
and then you enjoy them meerely as blef- 
fings. 

Secondly, yee looke on them as bleffings, 
if yee looke on them fo, as to know, that yee 
may have them in aboundance without any 
comfort. Inftruments have nothing of them- 
felves$ whatfoevcr they have is put into 
them. A man may have weakh,friends,and all 
other outward things , his mountaine may 
feeme to be ftrong,yet without Gods blefling 
on them,he may want comfort in them. When 
asyeethinke thus, that yee may have thefe 
things without comfort, it is a figne that your 
eye is on God, that yee looke on them onely 
as the Vebiculaes or Conduit pipes, to con- 
vay comfort. The aire yeelds light as an In- 
ftrument,though it hath no light of its owne : 
the water may heat 5 but not of its felfe, but by 
that heate which is infufed into it by the fire : 
So if a man dritike a Potion in beere,the beere 
of its felfe doth not worke, but the Potion 
workcth by the beere : So it is with all out- 
ward bleffings, they of them fe Ives can yeeld 
you no comfort at all, but if they yeeld you a- 
ny, it is by reafon of that comfort which God 
puts into them. 
Thirdly, 



J. Remedy agahiH Coyetoufnejfe. ip 



Thirdly, yee doe then enjoy themasblef 
fings, if you thinke that you may have com- 
fort without them : the ebbing and flowing 
of outward things doth not augment your 
comfort or diminjfh it; Thofe that have not 
any outward blefEngs^/^ have moregladneffe 
and comfort in their hearts, than thofe whofe 
corne and wine are increased, Pfalm.q. 7. Thofe 
who have but a fmall Cottage and a bed in it, 
are many times more happie, more healthy, 
and fleepe more quietly, than thofe rich men, 
whofe wealth will not fuffer them to Jleeye: Ec-> 
clef 5.12. Many there are, that feeme to wart 
outward things and comforts, yet are full of 
inward comforts and delights : Many there 
are, who like /Wand the ^poCtks^Seemeto 
have nothing^and yet pojfejje a'd things : As it is 
all one with God to belpe with few as with many 5 
So he can comfort with few friends and exter- 
nallbleflings, as well as with many : Yea hee 
can make a little that the righteous have ', mere 
comfortable than all the revenues of the vngodly, 
be they never fo great. That which hath been 
faid ofbleffings, the like alfomay bee laid of 
croflfes; yee may grieve for them if j/ee take 
themascroffes : butwithail take heed, that 
youaccount not thofe thingscroflfeswhichin- 
deed are nocroffes. Want was no erode to 
Paul, nor yet Imprifonment : for in the one 
he abounded, in the other hee fungi It is ad- 
vantage unto us many times to have outward 

b!effin£S 



2 Cor.tf.io. 

1 Sam 14.(7. 

2 Chr.i4.11, 



Pfal.37.16. 



Pr3i!.4,7 2i 
Aft»i£.2f, 



20 J Remedy againjl Covetoufiiejfe. 



Decsipt.2. 



A»fw< 



bleffings taken from us. It is advantage to us 
to have bloud taken away in a Pleurifie : it is 
good fometimes to lop trees , that fo they 
may bring forth more fruitjfo it is good many 
times for us to have crolles to humble us , 
and to bring us rearer to God s yet yec may 
forrow for thcloffe of thefe things, and take it 
as a crofle,if yee can fay this from your hearts, 
thatyce are not afflicted, becaufeye are made 
poore,becaufc your wealth is taken from you 
but becaufe it is Gods pleafure to ta ke it from 
you, either for the abufe of it , or elfe to pu- 
nifli you for fome other finne. So if that yee 
are caft into fome ficknefTe,ye may not grieve 
tor it as a croffe meerely, as it is a ficknefle, 
but as you conceive the hand of God in it , 
laying it on you as a punifhment for your 
finne. 

The fecond Let and Deceiptis, the prefent 
fence and feeling that we have of the comfort 
that comes from aboundance. 

Men are ready to fay, that they feele com- 
fort from aboundance of outward things ; 
therefore whatfocver you fay to the contrary, 
is but (peculations and fancies. Men are gui- 
ded by fence, which cannot be deceived 5 we 
find and feele comfort in thefe things by ex- 
pe rience, we fee a reality in thefe things , and 
therefore whatfoever you fay to the contrary, 
is but vaine, and to no purpofe. 

To this Ianfwer , you muft not judge of 

things 



A Remedy againH Co^etoufneffe, 



21 



things according to fence, for fence was never 
made a ludge by Gcd 5 to judge of thefc things; 
but judge of them «ccordieg to faith and re&i- 
fied reafbn, which judgeth of things that are to 
come,thar are paft & prefent all together.and 
fo can bed judge of thefe things as they are. 

Now for to helpe your judgements in thefe 
things, 

Firft, confider what the Scripture doth fay 
of them : what it doth fay of pleafure,friends 5 
and riches : the Scripture prefents things as 
they are, and that reis you that they are but 
JftnHy efv&nities^ <wdihat aau vanity. 

Secondly, confider the Judgements of o- 
theiSj concerning them who have beeneon 
the ftageof afflictions, and have abounded 
with good workes whilft they livedo butare 
now gone. 

Thirdly, confider what yee will judge of 
them at the day of death ; then men arc awa- 
ked, fhey fee thefe things as they are indeed, 
and then they befoole themfelves that they 
have fbent fo much time infeeking after thofe 
things which will not profit them , and fpent 
fo little time in fceking after falvatkttk 

Fourthly, fudge not of them as you finde 
them for the prefent, but likewife as you fhall 
finde them for the time to came* judge of all 
together.. 

Now for Sence : you mud understand that | 
there is a double fence. 

Firft, 



i. 



Ecclcs.i,5. 
2. 



22 



— ~^— — — »— — — 

J Remedy again/l Covetoufnejfe 



i. 



2. 






Firft,there is a fefice and feeling of the com - 
fort of the creature , as a man that is benum - 
raed with cold j is refreftied with fire • or a 
man that isfaintie and feeble in heart, isre- 
frefhed with wine. 

Secondly, There is a fupcreminent comfort 
proceeding from an inward appreheafion of 
Gods fauour towards us, in giving thefe blef- 
fingstous. 

There may be an inward diftemper, which 
may make our joyes to bee hollow and coun- 
terfeit : there may be fadneffe of heart, when 
as thef e is outward joy •> becaufe there is an 
inward and fuperemincnt fence which affc&s 
the heart another way : and therefore, EecUf 
2.2. External ity , is aBedmU /*/$ becaufe 
wee minde it not: It is the joy of joyes, and 
life of comfort that is from within, that pro- 
ceeds from the inward man. As the foulc is 
ftronger, and the more it is in health, fo it 
findes more comfort , both exteraall and fu- 
pereminent comfort : Graces are to the foulc 
as health is to the body \ the more and greater 
they are, the more comfort they adminifter. 

Butyee may objed that the creature can 
adminifter its ownc comfort , and of its 
felfe. 

To this I anfwer $ That there is an aptnefle 
and fitnefle in the creature for to comfort us, 
but yet it can yeeld us no comfort without 
God : Wherefore kcepe your affr&ions in 

: --> ■ fquare, 



j{ Teemed) againH Co ^etoufnejfe. z 2 



fquare, have foaiuch joy and delight in the 
creature , as the creature requires , and no 
more- if your affe&ions hold a right propor- 
tion with their objefiSj they are right j there- 
fore thus forre yee may joy in thccreature 3 
and no further. 

Firft, Yee easy icy in it with a remiflTe 
joy 5 and yee may alfoibrrow for it with a re- 
in ifle forrow 3 yee may joy in it as if yee ioyed 
not, and fir row m it as ifyeeforrotvednot. 

Secondly,Ye may joy in them with a leofe 
joy and affection ; as they fet loofe to you, fo 
yee may fct loofe to them, iCer.j.19. 30. 
II. Brethren the time tsjhcrt^it remaineth there- 
fore that thofe who have wives, be as though they 
had none 5 that thofe that weepe, be as though they 
vet ft not 5 that thofe that reioyce, as though they 
reiojeed not 5 and thofe that buy, as though they 
pelfefled net 5 and they that ufe this world > as net 
I abuftng //jThatis, let your affb&ions be loofe 
co thefe things: Take any of thefc outward 
things, yee may caft your affe&ions on them 
in a loofe manner: goc no further than this; 
For thefafhion of the world fajfeth away 3 Yee 
may bee taken away from it s and it from you , 
therefore affed it no otherwife, than a tranfi- 
torie thing, and with* a loofe and transient 
iffeSion, willing to depart from it 3 when- 
(oever it fhall pleale God to take it from 
you. 

Thirdly, yee may love them with a depen- 
dent 



x. 



1 Cor, 7, l o. 



- t .....—■ — 

24 J Remedy again/l Covetoufnejfe ; 



Deceipt.y 



Anfw. 



Luka $*$»&< 



dene affccUon^they are things of a dependent 
nature, they have no bottome ef their ovvne 
toftandon, they onely depend on God, and 
foyee may love them as depending on him: 
eyeing the Fountaine, and not the Cefterne 
from whence they flow . take not the light 
from the aire onely, but lookc to theSunne 
from whence it comes. 

The third Deceipt, is falfc reafoning : We 
findeit otherwife by experience : we fee that 
a diligent hand maketh rich , and bringeth 
comfortrwe fee that labour bringeth learning; 
and for the labour which we take to get it , in 
recompence of it,it makes us happy. 

To this I anfwer, That this chaine doth not 
aiwayes hold : God breakes it many times 5 
riches come not alwayes by labour, nor com- 
fort by riches •, except God bee with the 
labotar, the labour profits nothing. Pfd. 127. 
1 . Except the Lord build the hottfe/hey labour in 
v tine that fail A it ■ Except the Lord keepe the 
Citie, the Watchmen watch fat in vaine. It is in 
vaine te rife up earely, te goetobedlale^oea^e 
the bread of ' carcfulnejfe : Yee (hall not rcapc 
the frmc yee exped , unlcffe God bee with 
your labour. If Chrift bee abfent the D'tf 
ciples may labour all night and catch nothing $ 
but if he be prefent with them, then their la- 
bour profpereth, then they inclofe a multitude 
of Fijbss ; So when as wre labour and take 
paines, and thinke to be ftrong in our owne 

ftrcngth 



\ 



A Remedy againfl Qveteufne/fe. zk 



V 



ftrengch without Gods helpe, wee goe to 
vvorke with a ftrongkey which will not open- 
but if Gods hand bee in the bufineffe, wee doe' 
chat with greater facilitie and cafe which God 
hath appointed wee fliould doe. You may fee 
thisinlo/epby God purpofed to make him a 
great man, fee with what facilitie he was made 
the Cover nonr of Egypt next to pbara$b without 
his Qvonefecking^and beyond bit expectation : So 
ii was with Mordecai $ fo with David-. God 
appointed to make them grear, and therefore 
they became great notwithstanding all oppo- 
sitions. On the contrary, let man goe on in 
his owne ftrcagth,and he fliali labour without 
any profit at all : Hence it is, that many times 
we fee a concurrencie of all caufes, fo that wc 
would thinke that the effect muft needs fol- 
low, and yet it f ollowes not 3 and it it doth fol- 
low, we have no comfort in it. 

Firfl:, becaufe God makes an infutablc- 
ncfle,adifproportion betwixt theman,&thc 
bleffing ; as betweene Judas and his Apojlle- 
fiip. A man may have tables well furnifhed, 
Riches in aboundance, a Wife fit for hira, 
and yet have no comfort in them, becaufe 
God putsafecret difproportion betwixt him 
ajid them. 

Secondly, though there bee a concurren- 
cie of things, yet God may hinder the effeft ; 
fometimes for good, fomctiascs for evill : As 
Elifh* hrtfervmt was ready in the nicke^ when 

C the 



I. 



3* 



2 6 A litmedy aga'mft CoVetouf?ieJfe. 



Ecd«s*9« IT * 



Becctpt.^ 



An{&. 



the shunamite came to beg her pojfefshns and 
hand of the King^ 2. King. 8.5. 6. He was then 
tettivg the King how EHfha hadreflortd herfnne 
to life ^hhh furthered her ftite : So on the o- 
ther fide, Abraham^ when hee was to ojfer up his 
forme Jftae: tntheinftant God [en t the Ramme 
tied in the Btijh, Gen. 22. 13. So 5W when 
as he had purpofed to kill David , God eds 
him air ay to fight rrith the Phtliftims : and as 
God hinders the effect for good, fo hee doth 
forevill. 

Thirdly, God doth itfemctimes by de- 
nying fuccefle unto the caufes. The b&ttellis 
notalvpayesto theflrengi when there are can- 
i fes and the cflTed followesnot, it is becaufe 
God doth difpofe ofthingsathisple«:ftire , 
and can turnc them a contrary wsy:health and \ 
comfort, joy and delight, follow nor outward j 
bkfiings, except God puts it into them. 

The fourth Deccipt is this: Thefc things,; 
arc certaine and prefenr, but other things are ! 
doubtful! anduncertaine, we know not whe- 1 
rher we fhall have them or no. 
i To this Ianfwer 5 itisnot fo: Future, fpi- 
1 rituall,and erernall things 5 arc not unccrtainc; 
i but thofc things which wee enjoy here , are- 
j thofe thing which we her« enjoy, as alio wee 
our felves,are fubjeft to changes and alterati- 
ons: wc areas men on the fea, having ftormes 
ss well as calmes. Wealrh and a!J outward 
bleflir.gs are but tranfitory things ; but faith 

and 



A 7(emedy againfl Qvetoufne/fe. ij 



and fptrituaii things arc ccrtaine and endure 
for evert we have an Almighty and unchange- 
able God, ak mmortail incorruptible inheri- 
tance : thatfadeth not awayjefervedfor us in the 
higheft heavens- In temporall things, who 
knowes what fhall bee to morrow- inthcai 
thou canfl not hoafi of to morrow : but as for fpi- 
rituaii risings they arc certainc,there is no am- 
biguity in them. But the maineanfwer that I 
give is, that here we mull ufe our faitb 5 con* 
(iderthe grounds on which faith relies, and 
then the conclufions and confequenccs that a- 
cik from them, take heed to them and be not 
deceived. If ye beleevc God to be the Rewar- 
ier of alt tho/e that truft in him t a$ you (ay he is, 
why reft you not on him ? Why are yee not 
contented with him for your portion? Why 
thinke ycc not him fufficient ? If the creature 
be God, then follow it; but if God, be God, 
then follow him, and be fatisfiedwith him : 
Labour therefore for faith unfajned, and 
walke according to it, 
Ifthenitbe vaine and flnfull tofeekchdpe 
and comfort from any creature, or from ri- 
ches, and to thinke that they can make us live 
more comfortably; hence tbenconfider the 
fiufulnefle of it, and put it into the Catalogue 
of y@ur other finnes, that formerly yee have 
had fuch thoughts. E very one isguilty of this 
finne more or leflc, and this is a fin not fmall, 
bat of a high nature 5 // is Idolatry : In the 

C 2 times 



I Pet.i 4. 



Prcu.*7L' 



HC&.11.& 



rfe. 



*s 



A *7{cmec!y againji Coyetoufneffe. 



lokf»24< 



times of ignorance, Sathan drew many men to 
groffe Idolatry, to worfhip ftockes and ftones* 
but now he drakes them to another Idolatrie 
lefle perceptible , and yet as dangerous in 
Gpds -fight as the other, who is afftrit^ and can 
drfcerne and fry tntoit. Let as therefore exa- 
mine our hearts, and confider how much wee 
have loved and trufted the creaturcdet vs con- 
derane our felues , and redifie our Iudge- 
mcnts,and judge of things as they are : Let us 
not thinkeour felues happy for that we enjoy 
the creatures ^let us not thinkc our fclves blcf- j 
fed in them, but oncly in- Ghrift, becaufe it is j 
not in their power to make us happy. If wee | 
have fo joyed in thefe, orlovedthem foasto; 
love God h ffe, it is adulterous love and joy . 
We have no better rule to judgcof adulterous 
love than thisj when as- cur love to the 
creature, doth Itffen our love towards 
God. 

Now leaftwe bee deceived in our love to 
the creature,I will give you thefe fourc fignes 
to know, whether your love to it bee right 
or no. 

Firft, fee ifyour affedions to the creature 
caufe you to v/ichdraw your hearts from 
God. 7<?r. 17.5. Cur fed bee the man thai ma- 
ketb fltfb his arme 5 axdwhcfe heart dep&rtttb 
from the L O R D : Ic is 3 ngne wee make fiefh, 
our arme, when as wee withdraw our 
hearts from God ; we make the creature our 

airnc. 



k 



A T^emedy againfi (jVetoufneffe. %g 



aime, when as it withdrawes us from God 
I Tim. i^.She that is a Widdew indeedjrujleth 
in Gdd, and continueth in fufylu&tions night 
and day •. This is a figne that they truftedin 
God, not in the creature, becaufe they pray 
unto hirn. Confidcr what your convention 
is, whether it bee in heaven or no : Phil^io. 
Our cenverfatiw is in heaven: the negle&ing 
and not minding of earthly things in the for- 
mer verfe ,fhewed him not to besof an earthly 
converfation. The more our hearts are 
drawne from God, the more are tbey fixed 
and fet on carthiy things. 

Secondly, confider what choife yee 
make when as thefe things come in competiti- 
on with God and fpirituall things : what Bils 
of Exchange doe you make? Doc ye make yee 
friends of the unrighteous Mammon, not caring 
for thefe things when tbey come in competi- 
tion with a good confeience, or doe yee for- 
fakc God, and fticke to them? 

Thirdly, confider what your obedience is 
toGoD, whether his fearcbe alwayes before 
your eyesjOr whether riches fee you on worke 
m mi what mans obedience is, fuchis his 
truft 5 ify ee obey God, then yee truft in him , 
;f yee obey riches, then yee truft in them, and 
not in God. 

Fourthly, confider whit your aflFe&ionsare; 
nothing troubles a holy man but finne, which 
makes hirn feeke helpeat Gods hands,and not 

C % in 



2. 



Lnfcci&p; 



i 



2Q A Remedy againjl CoMoufnejfe. 



Doft. 2. 



i. 



[Luke I (J. 1 9. 

I 



inthefe: on the contrary, rothing troubles a 
worldly man, but Jo (Its and croflcs, finne 
troubles him not at all : By this juJge of 
your love to Riches, whether it be right or 



no. 



Thus much of the firftgenerallDoftrine- 
we corfie now to the fecond, which is this. 
ihit Covetenfntjfe is to be mortified. 

That Covet oufneffc is unlawfull,all know 
it : the things therefore that will be ufefull in 
the handling of this point,wiH be to fhew you 
what CovetoufnefTe is$andwhyit is to bee 
mortified. 

"Now to fhew you what it is.. 

CovetoufnefTe may be defined, tobe a pnfiM I 
dejire of getting or keeping money or rvenlth inor- 
dznateij. 

Firlt, ir isa finfull defire, becaufcitis a 
luft,as luiHng after pleafurc is called Volup- 
tuoufneffe ;ir is a!fo inordinate, the principle 
beingamiffe, and hkewife the Object; The 
principle isaroiflTc, when as wee over- value 
Rjches,fet a greater beaury on them than they 
have, and feeing them with a wrong eye, we 
luft after them, by reafonthat we over- value 
them; And thus to over value rhera,thus to 
luft after them, and to thinkethat they can 
make us happy, is Idolatry. The obj.S of it 
is as bad as the principle, when as the end of 
getting riches, is either to raifc us to a higher 
condition^ or to/are delicieufly everyday^ or 

cl(e 



A Remedy againft QoVetoufneffe. 2 1 



elfe to fpend them on fome lufi y as well as to 
kecpethem. 

Secondly, it is,cf getting or keeping mony; 
of getting it inordinately, when as wee feeke 
it by wrong meeanes; or of keeping it 
inordinately; and that in two cafes. Firft, in 
not beftowing it on our fclves, as wee ought. 
There is tenacity of this fort among men, 
Ecclef 4, 1 1 . There is agreat ovill under the Sun; 
namely^ Riches keft by the owners threofto their 
hurt : W hen as it is comely and good for a man to 
eat e and drinke^ and to enioy the good of alibis la- 
bour that he takes h under the Sunne, a A' the dayes 
of his life which God giveth htm^ for this is hk 
fort ten : And thus to take his Portion and to re- 
toyce in his labour is the gift of God. Ecclef^. 1 8. 
1 9. Then fecondly, in not giving to others,be- 
ing too ftraight handed, having goods and 
feeing othrrs to want. 

The laft and chiefe thing in the definition is, 
Inordinately , that is, befides the rule of Gods 
Word. A thing is faid to be inordinate, when 
as it is befides the fquare,and in doing thus,we 
doeaajifle. 

Now this affeftion of feeking money is 
faid to be inordinate,in thefe fourc refpefts. 

Fir ft , when as we fee ke it by meafure,more 
than wcfhould* 

Second!y,when we feeke it by meanes,that 
wcfhouldnot, 

Thiidly ,when we feeke it for wrong ends. 
C 4 Fourthly, 



Iasi.rff.j, 



2. 



, 



1 



5» 



i. 



^*/?p« 



Lufct If.lP- 



J Remedy againft CoVetoufneffe. 



Fourthly } when we feeke it in a wrong man- 
ner. 
For the firft, we offend io the meafure,\vhcn 
as we feeke for more than God g\ve< us : that 
which God gives every mun^ that is his Portion 
here, Eccief 5.18. And hee char defireth and 
with holdeth more than his portion, is hee 
that offendeth in the meafure, Prov.i 1.24. 

But how fliall I know Gods Will 3 and what 
my portion is? 

lanfwer, by the event: fee in what eftate 
and condition God hath fet you, fee what e- 
ftate he hath given you, this is your Portion, 
and with it you muft bee contented. GOD 
hath a Soveraigntie over us, wee are but his 
fubjeds, and muft be contented with what he 
gives us: you are contented with that which 
your Father or your Prince gives you 5 there- 
fore you muft receive that which God be- 
ftowes upon you,with all humility and thank- 
fulneffe. If we be foundly humbled, wee c*n- 
feffe our (elves 'worth) to be deftroyed, Ezech.i t 6 i 
31, Weconfcffewith/^, tow. 3 2. 10. Thri- 
ve are unworthy of the letjl of Gods mercies; that 
the lead Portion is more than we deferve.The 
ProdigaU being humbled, was contented with 
the loweft place in his fathers houfe, 10 hee 
as one of his Fathers houfholi fervwts ; and 
fo wee ought to be content with that Portion 
which GWbath given us, be it never fo fmall, 
becaufe it is more than we deferve ; and if we 

defire 



ji Remedy againU CoMoufnejft. * 2 



defire or feckc for more 3 this dcfire is finne 
full. 

Secondly, as we ought not to fccke wealth 
more than is our due^fo we ought not to feeke 
it by unlawfull meanes; not by vfury 3 gaming, 
oppreifion, fraud, deceipt, or any other un- 
lawfull meanes. I addethis ofgaming,hecaufe 
it is unlawfullfchough it be little con(idcred :) 
for it is no meanes that God hath appointed 
orfan&ificd for to get moneys becaufeitis 
neither a gift nor a bargains I difpute not 
now 5 whether playing for triflcs 3 to put life in- 
to the game be lawf ull,but of gaming with an 
intent to get and gaine money or wealth 3 this 
I fay is an unlawfull meanes, and fuch as have 
gotten money by thefe unlawfull meanes, are 
bound to reftitution. 

Thirdly, when the end of our feeking after 
money is wrong, then our affe#ionis finfulJ^ 
as if vee feeke it onely for its [felfe, that wee 
may be rich • or to beftow it on our Iufts, If 
we make this our end,to beftow it on our luft , 
and not on neceffaries onely, not contenting 
our felves with fo much as ihall ferve our 
turnes; if wee feeke it thuSjWee feeke it incx- 
cefle-He that defirs, money for a journey, de- 
fires no more than will ferve to defray the 
cofts and expences in his journey ; fo if a man ] 
defires money forany other end, bedefiresas 
much as will ferve him for that purpofe, and 
no more. So in other things .-heethatisficke, 

defires 



m * ■ ■- " 

24 A ?{emedy again/l Covetoufnejfe* 



-I 



2. 



(defircsasmuchPhyfickcaswi I cure hira,and 
no mere: fowee oughttodefireas much as 
wiiifcrveour neceffitics, and no more. But 
if we d- fire it for ambition, pleafures, or any 
orhcr by-rcfpe&,this defire is finful and inor- 
dinate. 

Laftly , it is inordinate, when as we feeke it 
in i wr ; ngrn inner, which confiftctb in thefc 
5. particulars. 

Fhft, wh:nas wee feeke it out of love unto 
it 3 and this manner of feeking it, is fpirituail 
dulrery. limes 4.4 Tee Adulterers andAiul- 
ttreffes, kwv yte notth&t the friendship *ftbe 
worlds u an enmity with C ^ and vhofoever is 
a friend, of the world y is an enemy to God } If wee 
l>cin love with it for irsowjc bcauc;,icisiin- 
full, it is fpirituail adultery, 

Secondly, when as we feeke it to truft in it; 
when as we thinle we flull be the iter for it, 
and make it oar ftrong Tower. Yet bee that 
trufleth in Richts fhdl fa#, Prov. 1 1 . 28. And 
there fore ^ if we have feed and raimentwe ought 
therewith to be contented^ 1 t Tim.6.8. Anu not 
to truft in vncertaine riches. 

Thirdly , when as wee are high minded 

andthinkeour felves the better men for our 

wealehjwhetiasic makes us looke bigger than 

we did; as commonly thofc that are rich doe^ 

therefore 1 Tim.6. 17. Paul bids Timothy, 

1 Charge thofe thtt are rich in this world } that 

I they be not high minded. 

> Fourthly, 



, 



" ' " ' ' "• - III m 

jil\zm?dy againU CeXetouJnejfe. 2 c 



Fourthly, wht n as we fi^tc it to glory in it- y 
as David y hee would number the people to 
glory and cruft in rhem : this is finfuIJ . For be 
thatglorieth, muft glory in the Lord not in them: 
1 Or.1.31. 

Fiftiy, when as we feekeit with too much 
hafteand eagerne fie, when as all outdares are 
forromSyOur traveHgriefe i and our hearts take no 
reft in the night . Ecclef. 2.23. When as wee 
fcefceit, not Haying Gods leifure v-fiich a de- 
(Tre is inordinate, importunate, and finfull : 
therefore,! Tim % 6.9^io*Tbofetbat witlbcricb, 
( that is/uch who make too much bafte to bee 
rich,) fall into temptation and a/hare^ and into 
manypolifb and burtfuS htfls which drowse men 
in perdition And defiruffien^ and fierce them 
through with many fir r owes* 

But now yoa will obje&, that riches are 
blcffings^and demand of me whether you may 
not defire riches a* they are bk flings ? 

I anfwer, that it is true, that they are blef- 
fings, and the reward of the feare of GOD. 
Prev. $2.4. By humility and the feare oj the 
Lord, are Riches and Honour. Therefore it is 
faid of David, that Hee dud full of Riches. A- 
brakams fervant reckoned them as a blef 
fing. Gen. 24. 3 5 . The Lord hath bleffed my fyU- 
(lergrextly ani he is become great^ and hee hath 
given him F Inches , and Hoards, and Silver y and 
Gold, and Men-fervants, and [Aaid- fervant $> 
md Camels and Affesi /uncounted them as 

bleflings, 



Anjfr, 



l €hro«2£.£8 



$6 A Remedy againft Covetonfneffe, 



A&sio.;?, 



blcflings, Gen. 32. 10. And Chrift bim- 
felfe faith, That it u more blc(fed to lend than to 
borrow , to give than to receive 5 may wee not 
then defire them ? To anfwer this, yee muft 
know, thatthereis a twofold will and defire, 
Firft, a reraifle will, which is rather an inclina- 
tion than a will. Secondly, there is a peremp- 
tory will, which is mature ripe and peremp- 
tory : with this latter will wee may not defire 
them, but with the former we may ; for in the 
iTim.6.%. If we have food <tnd ray went, letut 
therewith be content : If any man have a defire 
to be rich; yet having food and ray meat let 
him not fo defire more riches • but that hee 
may be content with it 1 yea having, or having 
them not, ye tnuft be content. Now there is a 
double content 5 thefirft is, aswhenamanis 
ficke (to exprefle it byafimilitude) yet he 
may pray for health, andufe meancstoget it 
with a full and perfeft will, yet with a depen- 
ding on Gods will : fo we being in want may 
defire riches and wealth with a full will, fit- 
ting in the raeane time under Gods hand 3 and 
referring and fubmittingour wills to his will. 
Secondly, there is a content j thereby having 
fufficient for food and ray ment wee fuffer not 
our wills a&ually to defire more, nortogoe 
beyond the limits which Cod hath fet us. God 
hath promifed outward bkffings as a reward 
of his fervice, and propoundcth them to us.as 
fo mmy arguments and motives to ftirre us 



^T\emtdyagainHCoVetoufnejfe. *y 



fcptofcarehim : and therefore wee may de- 
ike thern as his bk filings, with fuch a re- 
miffe and fubordinate defire ss this* whep as 
we fet bounds and 1 units to the fea of our own 
defires which are in therofelves turbulenr.and 
fubmit our fclves wholly to Gods will, chrifl 
being to die had a will to Jive, yet not a full 
and refolutc will, but a will fubordinate to 
Gods Will. Fatkr if thou wilt Jet this Cupptjfc 
from me^ yet not my WiU but thine be done : his 
will was but an inclination, and not a will $ fo 
wc may wifh riches with aremiflTe will and 
inclination, but not with a perfect will > that 
is , wee may nor <*oe about to get them with a 
fiill defire and refolution. 

But how farre may a man defire wealths 
Where mud hee^ fet limits to his -defires i 
where muft they beroftrained? 
1 I anfwer, that hee may defire food and ray- 
ment,he may defire that which is neccflky for 
nature 5 without which he cannot live & fubfifh 
as a man may defire a fhip to pafle over the fea 
from one countrey to another, becaufe he can. 
not pafle over without it ; fo a man may defire 
foodeandraymentinthefeaof this life, be. 
cauft without it hee cannot finifii hiscourfe 
which Goitmbprefcribed unto him. 
Now-there is a threefold necefflde, 
Fir ft, there is^nceeffltie of expedience, as 
if a man hatha a journey to goe, 'its true, hee 
nay goe icon foete, yet he may defire ahorfe 

to 



Mat.ltf.39* 



Qitfi. 



Anftv. 



2. 



2 8 ^ Remedy againft Covetoufnejfe. \ 

ride on, becaufe it will be more exprd icnt for 
him : fo you may defire with a rermtfe defire, 
fo much as is expedient for your vocation and 
calling, fo much as it requires. 

Secondly, there is a neceflitie in refpeft of 
your condition and place ; as men in higher 
rankc and calling aeede mere than men of an 
iaferiour degrec,to maintaine their place and 
dignity; fo may they defire to have more than 
they; fo as they defire no more than will bee 
fufficient to maintaine them in that rankc and 
degree wherein they are placed. 

Thirdly, there is a neceffitieofrefreflment, 
and you may defire as much as is needful! for 
your neceffarie refreftimcnt, as much as hofpi- 
talitie requires, fo that you doe not goe be- 
yond it. And in thefe three refpefts, you may 
defire God to give you as much as fliall bee 
expedient for you, becaufe it is no more than 
nature requires. 

Now befides this defire of things neceffarie, 
there is a defire of fuperfluitie and exceffe.this 
defire proceeds not from nature but from lufl, 
becaufe we defire fuch a degree of wealth, ci- 
ther to ikife our eftates ; or that we may be- 
ftow it on our lufts and pieafurcs; that like the 
rich Glutton , Luke, \6.We m*y be wellcUd and 
ftredelicievjljrtverj diy, Many mens lives are 
nothing elfe bat playing and eating, eating 
and playing, and are ledalwaycs in this cir- 
cuit: To dfffire wealth to this or any other 

■ \ fuper- 



ji Tfemtdj againft Ceyetoufneffe. * p 



fupcrfluous end is very finfull 3 and it muft 
needs be fo for many reafons, 

Firft, becaufe mans life ftands not in abun- 
dance &exceflc therefore £#&■, 12.13,14,15. 
verfes. When as acertaine man /pake to Ghrifi 
to fpeake to his brother to divide the inheritance 
with htm : he /aid unto him, Man who made 
meea ladgt or decider over you $ and then bids 
the multitude to beware of Covet eufneffe^ be- 
exufe that a mans life conjifteth not in the abun- 
dance of the things that heepoffeffeth : That is, 
though yee have never fo much wealthier ye 
floall roc live the longer for it $ your life con 
fi/ts not initio more doth your comfort: for 
they will but pleafe the fight of yopr eye 3 
they will not make you more happier than 
you arc 5 feekc not therefore fuperflukie, for 
your life confifts not in abundance; He is but 
a foole , that tbinkes that thefe things will 
make him happy, that thefe will make him 
rich: all they that arc not rich in God, are 
poore^and if they thinke themfelves happy 
and rich in thefe things 5 they are but fooles. 

Secondly, thedefireof fuperfluitic is fin- 
full, becaufe it proceeds from ane^poot^ • 
the fruit canuot bee good that p^ leedctb 
from an cvill and bitter roote- but this defire 
oroceeds from fuch a roote - 7 That is 5 from 
luftjit comes not from Gods fpirit ,whichbid- 
deth every man to be content with food and ray- 
ment : Nor yet from nature, which feekes not- 

fuperflu* 



%eafcn> 1 • 



LnlceiMK 



2. 



1 Tinntf.S, 



4o A 1{emed) againft Coyetoufneffe, 



Mat.tf.ii, 



Mar.To,2$ 4 



ig from luft 



fuperfluities - y therefore ptoccedin 
it muft needs be finfull. 

Thirdly, what yeemay not pray for, that 
ye may not defire to feckc after : but we may 
not pray for fuperfluities. Prov. 30. 8. Give 
me neither Poverty nor Riches, feed me rrithfood 
convenient for mejiot with fuperfluities : And 
in the Lords Prayer wc are taught notto pray 
for fuperfluities, but ,Give <us this day our daily 
bread, that is, as much as is neceffarie for us, 
and no more : therefore we may not defire it. 
The feeking of more than is neccflary doth 
hinder us, and not further us ; a fliooe that is 
too big./Jorh hinder a traveller, as well as one 
that is too-little* 

Fourthly, it is dangerous,for it doth choake 
the word, and drowne men in perdition; 
therefore it is Agurs Prayer, Prov. 30.8. 9. 
Give me neither poverty nor riches, feed me with 
food convenient for mee- % ted ft I be full and deny 
thee, and fay, Who is the Lord} Fulnefle and 
excefle is alwayes dangerous; full tables doc 
caufe forfeits, full cups make a ftrcng braine 
giddy. The rtrongeft Saints hath beene Sha- 
ken w\t v > profperity and excefle, as Dauid, 
Hezekiab , Salomon-, they finned by reafon 
of excefle in outward things. It is dange- 
rous to bee rich, therefore it is Davids coun- 
fcll, PfaL 61. 10. if riches increafe, fet not 
jour hearts upon them, A rich man cannot enter 
into the Kingdome of Heaven : // is eafier for a 

Camell 



A Remedy againfi Qvetoufneffe. a\ 



Camell togoe through the eye of a needle , than for 
htm to enter into Heaven i For if a man be rich, 
it is a thoufand to one, but that hee trufteth in 
his riches, and it is impoifible that hee who 
trufteth in his Riches ^jhouid enter into heaven , 

Lafdy,tode(ire fuperfluity mud needs bee 
finfull, becaufe wee have an expreffe com- 
mand to the contrary, i Jim. 6.$. lfveee 
have food and raiment ^ let vs tberemth(be con- 
tent. This is the bound that God hath fet us, 
we mud not goe beyond it. If it were lawfull 
for any man todefire and have abundance, 
then it were lawfull for Kings ; yet God hath 
kt limits to them. Deut;ij. 17. Hee fhall not 
mult/ply tiorfes nor Wives to himfelfe, that his 
heart turne not away -.neither fhall he greatly mul- 
tiply to himfelfe filver android, that his heart be 
not lifted up above his brethren: God hathfet 
us downe limits and bounds how farrewee 
fhould goe, therefore to paffe beyond thatn is 
finf-ull , but we paflc beyond them, when as 
wedefire fuperfluity, therefore the defire of 
fuperfluity is finiull. 

But may not a man ufe his calling to increafe 
his wealth i 

I an(wcr,tf)at the end of mens callings is not 
to gather riches, if men make this their end s it 
is a wrong end-, but the end of our calling is 
to ierve God and man. The ground of which 
is this. Every man is a member of the Com- 
mon wealth, every man hath fome gifts or o- 

D ther, 



Qgeft. 

Anfa. 



4 Z A Remedy agamft CoVetoufneJfe. 



3tora«I2.<5« 

7.8. 



Horn. 1 6.1 $♦ 



Pro. 20. £' 



Pro,3o.*2« 



ther, which muft not lie idle; every man bath 
fome Talents, and mufl: ufe them to his Ma- 
tters advantage • and how can that be, except 
hee doe good to men f Every one is a Ser- 
vant toChrift, and muft doc Gods worker 
no man is free • every one is Chrifts fervant, 
and muft bee diligent toferve Chrift,and to 
doe good to men. He that hatban tffiee mufl be 
diligent in it , and attend on it : every man 
muft attend his calling, and Hee diligent in it. \ 
If riches come inby our calling, that is the j 
wages, not the end ofour calling, for it lookes » 
onely to God i wee-muft not make gaine the ; 
end of out callings; there aremany that make j 
gaine their godiinefTe,and the endof their pro- ! 
feftions : Some preach onely for gaine j others , 
ufe all other callings onely for gaine: but if! 
any man wil make gaine the end of his calling, 
though he may conceak and hide his end from 
men, yet let him be lure that hce (hall anfwer 
God, the fearcher of the hearts for it : on the 
other fide, if a man by diligence in his calling 
have Riches following him, hee may 
take them as a bleffiog of God bellowed 
on him, and as a reward of his calling. The di- 
ligent hand maketh rich ; thatis 5 G o d will fu re- 
ly reward it j not that we muft eye riches and 
make them our end : G o d makes a manrich , 
and man makes hf mfelfe rich. God mates us 
rich, by being diligent in our callings; ufing 
them to-his glory and mans good ,hcdoth caft 

riches 



J Remedy againft QoVetoufmJfe* 



riches on us : Man makes hinvfelfe rich, when 
as he makes riches the end of his calling, and 
doth not expc<3 them as a reward that comes 
from God. I fhall expreffe it by Jacob. Jacob 
he ferves Laban faithfully^ and God ble£ed 
birnfe that hee did grew rkh x hee went not 
out of his Compaffe and Sphcare, hee tooke 
the wages that was given him , and becaufe 
Gods end was to make him rich, God enri- 
ched hina by his wages, as a reward of his fer- 
vice. The more diligent a man is inhiscalling 
the more fincere and upright, the more God 
doth blcflehim, and increafe his riches. God 
makes men ricb y when as bee gives them riches 
-without forrowes, and troubles , when as they 
come in witheafc, without expedation and 
difquict: Man makes himfelfc rich, when as 
there isgreat trouble in getting,keeping, and 
enjoying them:when as he ufeth his calling to 
get riches, or when as hee ufeth unlawful! 
meanes.The method that God ufeth to inrich 
men, is this • He fir ft bids us feeke the kingdome 
of hcavm, an A. the right eoufnejfe thereof \ and 
then aB the fe things [kail bee adminiflreduntous 
as wages : we muii looke to our duty, and let 
God alone to provide and pay us our wages : 
he that takes a flrvant,bids him onely to looke 
to his duty, and let him alone to provide him 
meate, drinke and-wages. Wfi are all but fer- 
vants, GodisourMafter, let us looke to our 
duty, and leave the wages to him. 

D 2 But 



4? 



Gcn.jo,^ 



P-W.I0",22 ( 



Mat.tf.js. 



_J 



\ 




Anfw* 



A %{emedy againji CoVetGufneJfe. 



But whether may nor a irian rake ca re to get 
wealth? Is no: a man to take care for hise- 
flate, to increafe it and fi t it { 

I anfwer, hec may lawfully t2lcc care of it, 
obfrrving the right rules in doing it a A\hich 
arethefe. 

Firft hce muft not goe out of his compaff:, 
but walke within his owne pale : he muft not 
ftepoutcf his owne calling into other mens- 
and in his owne calling hee muft not trouble 
himfelfe with fo muchbufineflfcasmay hin- 
der him in his private fervice unto God \ if hee 
doth fill himfelfe with too much bufinefTein 
his owne calling, or ftep into other callings, 
this is finfull and inordinate. Ifamanin his 
owne calling, fill himfelfe with fo much bufi 
neffe that hee cannot intend the things of fil- 
uation, that hee is io much tired with them 
that he hath no fpare time to fearch his owne 
heart, and doe the particular duties neccfTary 
to falvation^hethcnfailesinthis, aifd finnes 
in his calling. 

Secondly, his endmuftnotbeami{Te,hee 
muftnotaimeat riches. Abr&h&m waspcore 
and fo was Ucob^ yet God made them rich 
and mighty : they were diligent in their cal* 
Iings,and 6Wbrought in wealth<£W calls not 
a mantotruft in himfelfe 3 to make riches his 
aime and end, to feck exceffe,fuperfluitie,and 
aboundance^tolivedelicioufly, to fatisfiehis 
lufts and pleafures 5 Oar aime muft bee 

Gods 






A Remed y againft QfVetmfneffe} 



Gods glory and the publiquc good , and 
then GOD will caft riches upon us as our 
wages. 

Thirdly, let it bearightcare,aRd aotan in- 
ordinate care : There is an inordinate care 
j which chotkes tht W*rA • yec may know whe- 
ther yourcare be fuch a care or nor, by thefe 
three fignes. 

Firft,ifyc be troubled in the bufinefic you 
goe about, which trouble confiftcth either in 
defire, f earc, or gricfc : when as cither we de- 1 
iircfucha blcffing exceedingly, orfcarcthat 
wtftull not have ic$ or grieve much for the 
logeofic 

Secondly, when as wee feare that wee ihall 
not bring our eaterprifes to § affe,or attaine to 
riiat which we defire. 

Thirdly, when as we are troubled at ir, if 
it bee not accomplifhcd, and grieve when at 
wee fore-fee any thing that may prevent it : 
Care being aright, fets head and hand a 
worke, but the affe&ions arccalmc and right, 
there is no tumult or turbulency in then, the 
iffue of all being left to God. 
But when is a man a covetous man ? 
I anfwer 5 that then a man is a eoycrous man, 
wheahchathdefircsari{ingwithinhim,which 
arc contrary to the former rulcs,and he rcfifts 
them notiorelferefiftsthera fo wcakelyand 
feebly 3 that he gets naground of them : iiee 
fees no reafon why bee fliould rcfift there , 

D 3 and 



45 






I. 



dmfw. 



/~<t 



4.6 A Remedy againji CoVetoufneJfe. 



i. 



Mat. i ;.i2 
2. 



and therefore gives way unto them. A man is 
nor a covetous man* nor yet an ambitious 
man, which hath covetous and ambitious 
thoughts * for thefe the holieft men have 5 but 
hee that hath fuch thoughts, and drives not at 
allagainft them, orelfe drives but weakely, 
hee is a covetous or ambitious man. A godly 
man may have thefe thoughts and defires,but 
heftrivesftrongly againft them, getsgrc: 
of them,and gives them a deaths wound : but 
the covetous man he yeelds unto them, the 
godly man he gets the victory over them. 

Now this Covetoufnefle is evill in its felfe, 
and therefore it muft be mortified .For fir ft of 
ail, it is idolatry , and Spirit tall Adulter ie; 
and then it is a bitter root having many ftalkes 
onit: hethstdothsny thing to h©ld corre- 
fpondency with it, hee that doth belong unto 
it^ to him it is the root of ail evil!. Luke 16. 
Itkeepesamanfrom falvation, \z cbexkes the 
good feed of the Wordfowwe in mens hcarts.Se- 
condly, it muft be mortified:for the vanity of 
the object is not worth the feeking: therefore, 
Luke 1 6. ?. Earthly treafureis fet downeina 
comparifon with the true treafure 5 and exprei- 
fed in thefe fourecircumftanccs. 

Firft, it is called, the TA&mmon ofunrighte- 

oufneffe and wicked riches , becaufe it makes 

men wicked; it being oppofed to fpirinnll 

bleffings, which arebefh 

Secondly, // islcajl y becaufe it doth leaft 

good, j 



A Remedy againfi QoVetoufneffe. a y 



good, preferves us not from evill , doth the 
fouienogood. 

Thirdly^ In is but fa/fe treafure i it hath but 
the fhadow of the true, it fhines as if it were 
true, but yet it is falfe and counterfeit. 

Laftly>itis notour wnejt is anothers mans; 
Riches are the goods ot others , not our 
owm^Luke 16,12.2nd Luke 10.4141. There 
are foure attributes given to riches. Firft,7^ 
are many things and require much labour 5 Mar- 
tha wa$ troubled about many things. Secondly, 
they are uftnecefTary , one thing is necejfaryA 
Thirdly, they mU bee taken may from vsA 
Fourthly, they are not the befi : and therefore 
our defire after them fhould be mortified. 

From hence therefore be exhorted to mor- 
tifie this earthly member, Covetoufnefle^ which 
is Idolatry • a finne to which all men are fub- 
je&. Young men though they want experi- 
ence of Riches, are notwithftanding fubjed 
ro this vice -, but old men are moft fubje<ft to 
it, though they have leaft caufe and reafon for 
ir. Prof (Tors of Religion are fubjeft to it,ma- 
ny times it growes up with the Corne and 
1 choakes it • therefore ufc effcdtuall meanes to 
root it out of your hearts. 

Fir ft of all, pray to God, not to incline your 
hearts to Cevetoufneffejtis impoffible for man, 
but eaficfor God to doe it. 

Secondly, be humbled for finne : wee are 
fo covetous and defirous of money 3 becaufe 

D 4 wee 



rfe. 



1. 

Pfal. 119.3^ 



■ 



48 A Ifymedy againjl CoVetoufneJfe. 



\*cc arc never humbled for ffnnc , fo much 
as wcc fhould bee $ and this is the reafon why 
many would rather kcChriftgoe than their 
wealth and riches. 

Thirdly, ufcthem to better purpofe than 

formerly yec have done; make friends with 

them, find fomc thing bet ter thai them co fee 

your hearts upon i except yce have a better 

trcafureirce wiH not vilifie and depart with 

thefe. Labour therefore for true Gtilineffi 

With content) which kgreMtg&ine^h Tim. 

6. 6. This mil heale the malady, and 

take awiy the falfc pretence of 

gathering, having, and af- 

fcfting riches. 

• * 



FI^JS, 



- ■ ■ i i ■■■— H- I ...U i -miBi 

AN 

ELEGANT 

AND LIVELY 

DESCRIPTION OF 

Jf ^Spiritual! Life and £*** 
#e^ Death. ^*"<~ 



P E LIFE RED 

In divers Sermons in Lincolnes-lnne, 

November the 9}^ m . dc xxi 1 1 . 
vponutu, 5.25. 

BY 

Z ^P. then Batchellor of Divinitie, and 

Chaplaine ia Ordinarie to the Prince his 
Hightejpt. 

Ignatius Epiftola 1 5-ad Romanos. 

Mors eft vita fine QhriJlo> 

LONDON, 
Printed by Thomas Cetes for Michael Spirkt> at the 
blue Bible in Grune-Artttr . 



1 6 j 2, 






*i 




Elegant and lively defcripticn^ 
of Spiritual! De at Hand Life* 

' Iohn 5,25, 

Verily fuerily, J fay untoyoujhat the houre 

is camming and now is, when the dead 

Jhattbeare theVoyce of the Sonne of God, 

and thy that hear efl? all live. 

HE Oceafion of thefe 
words was this':. when as 
Chrift bad affirmed to the 
Iewes^ that God was his Fa- 
ther > and the levoes went a- 
fottt to kilkimfir //,ve.i 8. 
He proves what he had 
faid by this argument : He that is able to give 
life ta the dead is God, or the Sonne of God; 
But I am able to give life to the dcad^ (The 
•ho fire is cemming and novo is^ when the dead fhali 
weare the v&yce of the Sonne of God, andihofe 
that heare it fjall/ive^J Therefore I am the 
Sonne of God. In briefe. thefe words fiiew 
rifts Divinity by the effects of it.,, that he 
can quicken the dead. In ' 




Si- 
lt 



jfn Elegant and lively Defcriptm, 



2. 

3- 



In thefe words we may confider chefe parts. 
Firft, the fttbje& on whkh Chrift doth ex- 
erdfe hisDivinitie ; and that is, on dead men* 
The deddjhaHhedre the wytt 0ft he Strive ofGed. % 
Affd fhd live. Secondly, the inftrumcut by 
which he doth it,and that is,h hi* fftr^which 
is not meant onely the bare preaching and 
hearing of the Word ; but fuch an inward, 
commanding,powerfui!,operauve word, that 
makes men doe <hat which is commanded 
them: Such a word was fpoken to Lazarm be- ! 
ing dead, La^arm cpme forth h and he did it. 
T his word command* men, and makes them 
to obey it. 

Thirdly, the timewheo he will cxercifc his 
divinity $ the hture is commlng^ and mow is \ that 
is^the cimciliali come when as it fliall bee a* 
bundantly revealed, the fruit of the Gofpcll 
rtiall appeare more plentifully and fully here- 
after^, but yet it is now beginning to appeare 4 
there is now fome fmall fruit ont. Laftly ,it is 
affirmed with an afleveraticnoroath- Verify 
Verify I fay untojtM : And thefe are tie parts of 
this Text. 

Out of thefe words I purpofe to &ew you 
thefe three things. 

Firft, What the eft ate of all me* u out ef 
Cbrifi. 

Secondly, what we gainebj Ckrift. 

Thirdly, what we mujt dee fir chrijt. 

Firft, we will (hew you what your ftateis 

out 



of Spirituall Death and Life. 



51 



out of Chtift, for this will make you to prize 
him more. And the point for this is, 

that every mtn out of Chrift is in a ft ate of 
death ,<* dead wan : that is. All men however 
they are borne living, yet they are ftill dead 
men: without the living Spirit the root is 
dead. Hence are thefc places of Scripture, 
Gen.z.ij. The day that t km cat eft thereof thou 
(halt die the death. Mat. 8. i i.Let the dead bury 
their dead. Ephef. 2,1. Ton hath he quickened , 
who were dead in trefpajjes and finnes \Eph f. 5,14. 
A wake tbm tbatjleepeft^ ft and up from the dead> 
andchrift (hill give thee light* The meaning 
is, that all men arc fpiricualiy dead* This will 
be of fome moment, to fhew you that you are 
dead without Chrift. Yee accoum it agaftly 
fight to fee many dead men lie together,it af- 
fe&s you much: but to fee a multitude of dead 
m?n walke and fiand before us, that affe&s us 
not.The naturall death isbut a picture or fha- 
dow of death,but this fpirituall death>is death 
indeed: As it isfaid fpiritual'y of Chriftsfiefii, 
lob. 6. 5 5 \T bat it is meate indeed.Now that you 
may know what this death is,I will fliew you, 

Firft of all, what this death is. 

Secondly, how many kinds of this death 
there are. 

Thirdly, the fymptomes and fignes of this 
Jcath. 

Fourthly, the degrees of this death. 

For the firft 3 what this death is 5 it confifts 

in 



Doff.u 



I. 

2. 

3- 

What this fpi- 
ritaali death is 

I. 



1.1 it '> ' " 

ca, >An Elegant and lively Defcription, 



\ 



Rom.7«ifr. 



I. 



in two things. Fir ft, in death there is a priva- 
tion of life: then a man is dead, when as the 
foule is feparated from the body .- fo a man 
is fpiritually dead, when as the foule is fepara- 
ted from the quickning fpirit of Grace, and 
righteoufnefle : This is all our cafes,/* *« there 
dvcels nogood^ there is ho Spirit of life within 
us : the Soule is fo out of order, that the fpi- 
rit is weary of it and forfakes it. When the 
body growes diftempcred and unfit for the 
Soule to ufe , t hen the Soule leaves it. Even 
as when theinftrument is quiteoutofrune 3 a 
man layes it afide; whiles it is in tunc he plaies 
on it : So a man dwels in a houfe as long as it 
is habitable and fit to dwell in,bu t when it be- 
comes unhabitable he departs: fo, as long as 
the body is a fit organ for the foule, it fceepes 
it; when it becomes unfit, it leaves it. Even 
f@ the holy Ghoft lives in the foule of man, 
as long as it is in good temper, bur being di- 
ftempered by finRe, the holy Ghoft removes. 
You may fee it inJdam ; as foone as hee did 
eate ©f the fprbidden fruite, the holy Ghoft 
left him,and he loft his Originall righteounes. 
Secondly^n this death as there is a privation, 
fo there is alfb a pofitiveevill quality wrought 
in the foule, whereby it is not one ly void of 
goodneffe, but made ill. In the naturall death 
when a man dyes , there is another forme 
left in the body; {o in this fpirituall 
death j there is' an evill habit, left in 

the 



of Spirhuall Death and Life. c& 



tbcfoulesof men: This you may fee Heb % ^ % 
14, where the workes you doe before 
regeneration, are called. Dead workes : 
there would fee a contradi&ion in calling them 
dead mrkes y if there were not another pofi- 
tiveevill forme in man, befide tbeabfence of 
the quickning Spirit, which forme is called 
Flejb in the Scriptures, 

But it may be obje&ed,that finne is a meere 
privation of good,that it is a Non-em • there- 
fore flefh cannot bee faid to be an operative 
qualitie and forme of finne,. 

To this I anfwer, that though all finne be a 
meere privation, yet it is in an operative fub- 
je&, and thence it comes to paffe that finne is 
fruicfull in evill works, Afrfor example, take 
an Horfe and pne out his eyes, as long as hee 
ftands ftill there is no error; bat if he begins to 
runne once 3 he runnes amifle, and the longer 
heerunnes 3 the further hee is out of the way 
wherein he fiiould goe^and all this becaufe he 
wants his eyes,which fhould dire£ him: So it 
is with finne, though in itsfelfe it be but a 
meere privation, yet it is feated in thefoule 3 
which is alwayes active: Anima nunqmm otio- 
jfa$ The goodnefie that ihould inlightenitis 
taken away, a?nd there isapofitiveevill quali- 
tie put into ir, that leades us on to evill. 

Confider farther, whence this death pro- 
ceeds, the originall of it, is the under (hading 
& mind of maryvhich \%p'm&vivens^& ulti- 

mum 



toio. 

Obitci. 



Anfo. 



,An Elegant and lively Vefcription, 



mum mortem . That which lives firft and dies 
laft. The caufe of life is the uoderftanding in- 
lightened to fee the truth ; when the affe&ions 
are right, and the underftanding ftraight, then 
we livejwhcn it is darkcncd 5 all goes out ofor- 
der./^.i.4.fpeakingofChrift,itisfaid, that 
in him there was ltfe y and the life was the light of 
men-, he w?.s life becaufe hee was light, he did 
inlivcn men, becaufe he did ialighten them, 
therefore Ephe.^.q. the Apoftle fpeakes thus 
to men ; Awake then thatjlecpefi s ft 'and up from 
the iea^ and chrift (hail give thee //g£J:becaufe 
light is the beginning of fpirituall life. There- 
fore it is (aid James I , 1 8. Of his owns will begot 
he them, by the word of truth : that is, the word 
re&ifies the uoderftanding and opinion, 
which is the firft thing in this fpirituall birth: 
and Ephe 4. 2 2. 2 4 . Put effthe old man which is 
corrupt, according to the deceit full lufts thereof 5 
and put on the new man, which after God is crea - 
tedin holinejfe, and perfect rtghteou/neffe. The 
old man is corrupt according to the deceitfull 
lufts -.that which is here called deceitfull Iufts, 
&c. in the Originall, fignifies, lufts proceeding 
from error ^ and bcliaeffe proceeding from truth ; 
Luft proceeds from error , in miftaking 
things j for luft is nothing elfe but affection 
raifplaced 5 proceeding from error :and that 
holineffe in which God delighteth, in which 
bislmageconfifts, comes from truth. When 
Adam was alive, hee judged aright, becaufe 

then 



of Spmtuall Death and L ife. 



57 



then the wheclcs and affe$ions of his foule ) 



were right: Being dead byreafonof his fall, 

he loft his fight, hee law no beauty in 

the wayes of God 5 and this is the cafe of all 

unregenerate men : but when the Spirit refii- 

fies the judgement and convinceth men of 

finne and righteoufneffe, then they beginneto 

1 revive. To be dead is to have the uoderftan- 

ding darfcned, the judgement erronious : to be 

! alive is tohavetheunderftandinginlightened, 

1 and the judgement re&ified - And thus much 

for the firft, what this death is. 

We come now to the kindes of this death j 
which are three. 

Firft, there is a death of guiltinefle • one that 
is guiltie of any offence that is death by the 
Law , is faid to be but a dead man. So every 
one by nature is a dead man, bound over to 
death though he be net executed. 

Secondly, there is a death in finnc that is 
oppofite tothe lifeof fan&ification, Ephc.2.1. 
Yen hath he qmckned> who were dead in trefpajjes 
and finnts'.zxA there is a death for finne that is 
contrary to the lifeof Glory. 
• Thirdly 5 there is a death that is oppofite to 
the life of joy :in hell there is a life, man is not 
quire extioguKhed^butyet men in hell are faid 
to be dead, becaufe they have no joy. This 
death confifts in the feparating of God from 
the foule 5 when God is feparated from the 
foule 5 then man dies this death of forrow. 

E God 



The fcindescf 

Spiritual! 
death, 

I. 



2. 



An Elegant and lively Tkfcription, 



Mat,* 7, 4.6. 



Thefymp- 
to roes cf Spi- 
ritual! death. 



I Cor.r-l4« 



Obiett. 



God joynes hinaTelfc to the foules of good and . 

bad 1 to thofe that are not fanftified^ he joynes 

himfelfe in a common wanner, and thence it J 

is, they have common joy 5 commonconiforr, ! 

common ci vility;to the godly he joynes him- i 

felfein an extraordinary manner 3 by which | 

they have extraordinary joy .-now when God 

is feparaced from the fou!e 5 then comesa per- 

fe&deathjfeeit in the reparation of God from 

Chrifts hurnanity.God withdrawing himfelfe 

from him but for a tina?,he crieth our,^) God 

myGoi^ why baft thou firfikin mec\ AsG'jd 

withdrawes himfelfe more or !effe 5 fo is our 

joy, our forrow more or leflfc. Thus much 

for the kinds of this death. 

Wee proceed now to the Symptomes or' 
fignes of this death, and they are fotire. 

The firft is this- men are faid to bee dead 
when they under ftand nothing, when as there ; 
isnoreaion exfbntin therr^when they fee no ' 
more than dead men. The life is nought elfe 
but thefoule acted: then a man is faid to live 
when the underftanding part is aited.So man 
is fpirirually dead when as his underftanding 
I is darkened, when as hee fees or underftancft 
nothing of Gods wayes, becaatethey arejpiri- 
tudl) and he earaaH* 

But it maybeeobjefled : men under/land 
things belonging to faith and repentance, 
carnail men not yet fan£ti5ed have fotns un- 



derftanding of their, 



I anfwer. 



of Spirit uall Death and Life. 

I anfwer,that they may underftand the ma- 
terials belonging to godlincffe as well as o- 
thers^ but yet they relifli them nor, they fee 
them not with a fpirituall eye.TVM.i^. They 
Art. to every good rvorke reprobate ^ they cannot 
judge aright of any good workes, as to like, 
approve and love them * to fee a beauty in 
them as they are good-: Rom.S.j. thewifdome 
oft he flefh is enmitie with God^ for it is mtfub 
iefi to the Law of God^ the Greeke word is 
jftfearifni . the meaning is nor that they un- 
derftand it not, but they like it not, they relifti 
it not, they raft. it not ^they thinke of Gods 
wayes,that they are but folly,i Cor.2.14. They 
are at enmity with them J hey count them drofje. 

The fecondfymptorne of death is, want of 
motion : where there is no motion, there is 
death. All men naturally want this motion, 
they cannot judge or doe any good thing by 
nature : they may doe the opus operatutn, but 
they cannot doe it in an holy manner 5 their 
prayers, their hearing, receiving of the Sacra- 
ment, and the like, are dead workes without 
faith the principal! of life, how ever they may 
be faire in other mens eyes. 

The third figneofanaturall death,isfence- 
lefncflfcjfo men are fpiritually dead,when they 
are not affe<3ed with Gods judgements, when 
they have hard hearts which cannot repent , Rom. 
2.5. when they have hearts 4s hwdasa pne^ 
E^ek.$6> 27. or when they are affe&ed with j 

E 2 them 



59 



Anfw. 



6o An Elegdht and lively DcJ cription, 



* 



POLlIo.?. 

Ohitti* 



A*fv< 



Prov. 11.12. 
2. Pet«2.22, 



4- 
The degree* 
of Spiritual! 
death. 

I. 



them onelyasnattsrall men apprehend evills 
oot from a quickning Spiric^but from a felfe- 
lovc. 

Laftly, in natural! death, there is a lefle of 
that vigor, that beauty in the face and counte- 
nance, which is in living men : So in men that 
are fpiritually dead,thef e is no beauty, no vi- 
gor, they have death in their faces : they may 
have painted beauty ,which may be like the li- 
ring, fas he faid i fiHamputavi ejje vcrum^ & 
verumfuuvi ejftpilium :) they may be much 
alike, yet they haue not that livelineflfe and 
beauty as living men have , Gods beauty (the 
beauty cfholmeffe) is not found in them. 

But it may bee objected, they have many 
excellencies in them, they know much, they] 
excel! in morall vertues.. 

I anfwer, they may have excellencies, as a 
dead man may have Icwelsand chaincs about 
hira,yet they are deadrthey have them,but yet 
they arc as lends ofgoli in ASmvesfooute^hcy 
arc as £jrf*^thcir good things make them not 
men 5 they arc beaurifull,yer they are but dead 
men; as thccvill workesofgood men make 
them not bad men,- fo the good workes of 
evill men,, make them nor good. Thus much 
for the figncs of this Death, 

We come now to the degrees of this death, 
in all thefe deathes there are degrees « Fir ft in 
the death of guilt , if you have had more 
meanes,the guilt is greater, if you make no 

ufe 



of Spirltmll Death and Life. 

ufc of them. The Gentiles they fhalltnety be con- 
demnedfor breaking the Law of nature , becaufe 
they knew no other Law 5 7 he Iewes they (hall 
be condemned for finning againft the Law ef na- 
ture, and (be Law of Me fts t they had a double 
Law, and fhail be condemned for the breach 
ofjj^ Chriftians baving a treble Law , the 
Go{pelI,rhe Law of nature, the morrall Law, 
fhaS be condemned for dl three, 5 and among all 
Chriftians, fuch as have had more meanes, 
and better education, the greater (hall their 
punifbmentbe. 

Secondly, in the death ©ppofite to the life 
of fan&ification, there are degrees. Now yee 
rauft know that there are no degrees in the 
privative part of death, btit they arc onely in 
the pofitive. The lowed ftep in this fecond 
death is to have enmity to the wayes ofQod y be- 
ing fighters againft Qod % and enemies to the 
Saints 5 this is the loweft ftep. The fecond de- 
gree is, when as men arc not foaftivcthat 
way, but yet are dead in f leaf ares, ambition 3 
covetoufntffe, and the like. There is a gene- 
ration of men which trouble not themfclves 
to oppofe God and the Saints, but give them- 
felves to plea fu res, and like thofe WiJowes, 
I Tim.y6. are dead in pie 'a fm -es,n hue they are 
dive. The laft ftep in this deatb,b the death of 
Civility. Civill men come nearer the Saints 
of God than others, they conie within a ftep 
or two ot heaven,and yet are fhut outj they ate 

£ 3 not 



61 



Rotn.2.i2< 



It 



2. 



K.om.r.$o« 
Hcb i©,29» 
Aary.39. 



I Tim f ,tf« 



Mar.i2.34, 



6x 



m> 

An Elegant and lively Defcription, 



Rom»I4.I7* 



Obie8. 



Anfa. 



I. 



2. 



notfarre from them the ksngdome of tiemcn^ as 
Chrift faid to the foungman^ yet they mifle 
of it as well as others. 

Thirdly, for the death that is oppofiteto 
the life of joy, the degrees of it arc more fen- 
fible : Some have legal! terrors, the begin- 
nings of cternall death; others have/*4i?^ 
conscience ^ and to j in the holy Ghofl^ the begin- 
ning of eternall life. And thus much for the 
degrees of thefe deaths. 

Now hearing that all are dead in trefpaffes 
and firmes, y ee may objed • If wee bee dead, 
why doe you preach unto us ? If we be dead 5 
we under ftand not, wee move not, we are not 
capable of what you fay. 

To this I anfwer, Firft, there is a great dif- 
ference bet weene this fpirituall death^and na- 
turall death. 

For firfr 3 thofe who are naturally dead, un- 
der ftand nothing at all: but in thofe who are 
fpiritually dead, there is a life of undeman- 
ding, by which they themfelves may know 
that they are dead 5 men who arc naturally 
dead , cannot know they arc dead. 

Secondly, thofe who are fpiritually dead, 
may under ftand the wayesof life: though they 
reliflvthcra nor, yet they may heare and re- 
ceive them, which thofe who are naturally 
dead cannot doe. 

Thirdly, thofe who arc fpiritually dead, 

may come to the meanes, to the poole in 

• which 



of Spirituall Death and Life. 



which the Spirit breathes the breath of life 3 
whereas naturally dead men cannot come to 
the meanes of life„> 

Secondly 1 aefwer, that though yee are 
dead, yet hearing may breed life, the word 
can doc it. There was an end why Chrift 
fpakc to L&ztLYus^ that was dead, Lazarm ctme 
/Sr^becaufe his word wrought life 5 there- 
fore though ycc are dead, yet becaufe the 
word can worke life in you, our preaching is 
notinvaine- 

Laftly, this death is a voluntary death.Men 
who are naturally dead cannot put life into 
themfelves $ no more can t hofe who arc fpiri- 
tually dead when they have made themfelves 
dead. Men die this death in a free manner j 
I cannot better cxprefle it,than by this fiaaili- 
tude. A man that is about to commit the 
a& of murther or trcafon,his friends perfwade 
him not to doe it, for if hee doth, hec is but a 
dead man 5 yet notwithftanding he will do it; 
we fay of fuch a one that hec is a dead man 
willingly. So wee tell men, if they doe thus 
and thus, that they goe downe to the Cham- 
bers of death, yet they will doe it. Hence is 
that Ezek. 1 8.3 .1. whywiUyedie^ Oyehoufe of 
Ifntete implying that this fpirituall death 
in finne,is a voluntary death. 

But ye will obje&, men arc not quite dead,, 
there are fome reliques of Gods Image ftill 
left in them 5 how arc they then dead/ 

E 4 To 



sJ 



Anfw.i. 



lotMI,f£ 



Otkfit* 






64 An Elegant and lively Defcription. 



Anfa< 



Epijcf«4»24' 



Qhhtt. 



X* 



%k 



To this I anfwer, that there is a double 

Image of God $ firft a natural! , (landing in 

the naturall frame of the foule,as co be immor- 

tall, immaterial^ Sothereis underftandirg, 

will and reafoa, and fome fparkes of hfe left 

in us, as the rett^aiodcr of a ftately building 

that is ruinated: but yet there are no fparkes 

of the living Image of God left in us,tftcfpi- 

riruall Image of God cmftflinginboltnejTt and 

true rigbtcoufnejjCy rem&izes not 5 the Papifts 

indeed deny ir, but how will th?y anfWer the 

rule of the Fathers : that Sxpernatttrdliadona 

funtpe&iSt&AvlAtStnaturahaqudffatAy that ftl- 

pernaturall gifts arc utterly taken away , no 

fparkesof them remaine. 

But it will be obje&cd,that though men 
by nature have nothing lef r 3 yet there is now 
an unherfall ability and grace, an univcrfall 
fufficiency given unto them. 

To this I anfver, that that which they call 
univerfdlgr&ce^ is the fame thing that nature 
is, but they put another tearme upon its it is 
found in nature, and common tQ2ll wherever 
it is, therefore it cannot be grace. For in grace 
there is alwayes fomething that is peculiar. 

Secondly, if there fhould bee an unsverftli 
grace,the Saints would-be no more beholding 
to God, than other men ; if God give all alike 
ioa!J 5 itfhould not bee God,butthemfelves 
that put the difference. 
Thirdly, ifchere were that gcncrallfuffici- 

CPCV 



. 



I 



of Spirkuall Death and Life; 



6 5 



4. 



ency, ic would takeaway allele&ions there 
might then be prefcience, but no cle&ion, no 
predeflination to death or life* 

Fourthly, if there were a generall grace, 
what is the reafon that Paut made it fuch mat- 
ter of difficulty to anfwer that quefiion of 
eleftion, Rom. p. H Ariptle and other Hea- 
then, if every one have fuch a generall fuf- 
fickney , Paul would not have made fuch a 
fcrupulous anfwer, and hav£ cried cut of the 
depth. 

Fithly 5 thcrc is no fuch univerfall ability ,be- 
caufe that winch U borne offiejlj is fie (h^ and that 
which is home of the Spirit is Spirit 5 we are all 
home of the flejh, and cannot therefore have 
this fpirituall iufficiency. 

But yet there are fotne fpirituall gifts in 
men. 

I anfwer, that we cannot have thefe fpiritu- 
all gifts if we are nor borne of the Spirit • that 
which u borne ofthefie(h isfteQ) . Not Bdlarmine 
hiT.ielh^norany man tlfe will Uy that all are 
borne of the Spirit, It is our Saviours ovvne 
fpeec^. John 1 <> .2. E very branch in me not bea- 
ring fruaejke tu ketb away , and it is cap out, and 
withered^ that is, as the branch nut being in 
the roof, bringcth forth no fruit, fo men as 
long as they are not ingrafted into Chrirt, 
bring forth no buis, no fruite at all } they may 
hcare the word, but they cannot makeufeoi 
it, they cannot doe it without the Spirit, and 

that 



5- 

ObieB. 

Anfw. 



g 6 ~ jin EUgttti andliVely Vefmption^ 



\ 



Obiefi. 
Anfw. 



ObieB* 



Anfw. 



is free : it breatheth where it lifltth : compare 
lokn 3. 8. the Spirit breatheth where it lifletb^ 
with John 6. 44. No man can come unto wee un- 
le£e the Father draw him, that is,not asa fheepe 
is lead with a bough s for Cbrift doth not fay, 
no man will come^ but, no man cm come except 
the Father draw him 5 compell him as it were 
by force, not pcrfwade him by intreatie : that 
is,mleffe he changcth, and taketh away his 
wolvifh will. 

But it will be fcbje&ed, that God drawes 
every man. 

I anfwer,that the context concludes againft 
this. For Chriftdoth bring this in, to (hew 
the reafon, why many did not receive his 
Do&rine 5 and hee concludes with this, that 
men therefore doe not receive it , becaufe 
God doth not draw them : None can come unto 
me except the Father draw him. 

I will anfwer one obje&ion more and fo 
conclude : If we are dead, to what end is the 
Law given, why are wee commanded to doe 
thus and thus, if we be dead c 

To this I anfwer, that the Law is given to 
this endfofhetvus our weakne£e 5 andto leadem 
unto Chrifi : it is not giaen as to fcecpe cxadly, 
for that is impoflible : it was impofstbte to keepe 
it through the weakneffe oftheflejh^Rom.Z^. the 
Law was therefore given that wee might 
know our wcaknefTe^not that we /hould keepe 
it, but that Chrijis rigbteoufneffe might bee ful* 
■• • filled 



efSpiritmli Death and Life: 



6 7 



filled in us by faith \ &1/.3. 24. the Law Utur 
fcboelemafted to bring $u to Chrifi, that we might 
be mjiified through faith 3 that is the end of the 
Law„ 

But it will be objc&ed : that in as much as 
we are commanded to doe things impoflible, 
mans nature is deftroyed, for man is a free 
creature. Secondly, the command implies an 
abfurdity, an impoffibility, to bid a man doe 
that which hee cannot doe 5 to bid a man that 
is in a deepe WeH, bound hand and foote, to 
come outhimfclfe is foolifh 5 yee may blame 
him lot falling in, if is abfurd to bid him 
come out. 

Tothislanfwer, that there is a difference 
betweencthe externall binding,and the bonds 
wherewith a man is fettered by finne ; There 
is an externall impediment, which a man can- 
not remove 3 as when he is fettered in the well; 
but there is no externall impediment , when 
as men are bound in thechaines of fin. When 
wee command you to doe thus and thus , all 
the bufineffeis with the wil,we rather fay men 
will not 3 than they cannot come-There is liber-* 
ty when as a man hath eligibtle otnt* tligibile^ 
when bee hath athisg in his owne choife, 
when there is no impediment, when hec may 
argue both wayesrlf a man out of the pervert 
neffe of his nature doth it not, it is not cora- 
pulfory, but free ; a beads adion is not ffcee 
oecaufe hee cannot reafon on bothjufes; feat 

^lihen 



Cbieffo 



Anfe, 



58 ^ n Elegant and lively Vifrnption^ 



Vfil. 



man when hcc confiders arguments on both 
fides, tthtnhee cm fay, doe not doe fucha 
thir^but doe fuch a thing; when he can con- 
ceive arguments on both fides,hc is free -there 
is no fuchexternall impediment in him, as to 
bid one in darkenffe, to doe a thing of the 
light, or one bound hand and foote in a pit, to 
come out ^ fince the chiefc impediment here , 
is in the depraved wils of men^ which God 
doth re&ifie and change by hisgrace and Spi- 
rit, through the ufc of meanes. 

If then every man out of Chriftbeeinan 
cftate of death, let every man examine him- 
felfe, and confidcr whether he be a dead man 
ornG^this is the great querc or queflion in this 
mutability and incertaintie of things. Let us 
make the life tocomefure; our life is uncer- 
tain here • but have we this fpirituall life, are 
we living men? then wee are happy : but are 
we dead < then he that is not partaker of the 
firft rcfurre&ion, (hail not be partaker of the 
fecond. It is too late to begin to live,when we 
are dying , certainely the time of our naturall 
death is a time of fpendiog, not of getting or 
inquiring after life : If yec defcrrc this fcarch 
while yee are in health, when ye lie on your 
deaths bed,when ye fliall fee heaven and hell 
immediately picfented unto you, this que- 
stion will hold you folicitous, and then you 
fliall fee that this fpirituall life, is the life 
indeed. The time of this naturall life, is 

not) 



of Spiritmll Death and Life: 



6 9 



not long; the candle burncs not long if it 
burne out: vet it isoftner blewneout than 
burnt out % men oftner fall downe than come 
down from the tree of life : this Tabernacle is 
often throwae downe before it fals downe, 
therefore in this iliort life make your felves 
fure of eternall life. 

Now there arc two things which hinder 
this fearch and inquirie after fpirituall life. 

The firft is a falfe opinion ; men thinke 
thcmfelves in the wayescf life, being in the 
wayes of death ; they thinke there is a greater . 
latitude in the Gofpell than there is. 

The fecond is,men arc not at Icafurc 5 there 
arc millions of bufinefles in their hcads,fo that 
they cannot hearken to the whifperings of 
confcience$they have nofparetimc to be wife 
unto falvation \ It will be mr mfdtme therefore 
toconfUer mr end, Deut. 32. 29. To helpe 
you therefore in this Quere, whetheryou arc 
dead or alive? Confidec firft, if ever you have 
beenc dead. Secondly, if ye have beenedcad, 
whether yee are made alive. 

Firft, I fay, confider whether yee have 
beene dead or no ; I raeane, whether fin bath 
bcene made alive in you, that you might die, 
Rom .7.9. 10 1x904 alive without the Law once , 
but "when the Commandement came^ finne re- 
vived, and I died i that is, the Commande- 
ment awakens my finnes, and they being a- 
alivc I died j finne when it affrights not a 

mans 



1. 



2. 



I. 
I. 



7° 



Jn Elegant and lively Vefcriptiori, 



Gea.42.21 

22* 



mans confcicnce, then hce is dead 4 when it 
wounds the confcience, then hee is alive- 
The Law being brought to the foule by the 
Spirit, yeefeethere&itude of the Com man- 
dement, and your owne obliquity andcroo- 
kedneffe ; then finne is alive and ye die. Peter 
preaching to the Iewes, Atts 2. recites to 
them their fume in crucifying the Lord 
of glory, which finne was made alive, and 
pricked them at their hearts. Sinne was dead 
in David,ti\l Nathan and the Law cam? unto 
him, afterward hee lived and was humbled . 
Luke 5. Peter feeing drifts Divinitie by the 
draught of Fifhes, cries out, Depart from mee 
Lord, for I am afinfrilmw • hee had finnes in 
him before, but they were dead 5 then they 
were made alive. />**/, hee had finnes that 
were dead in him, but when the outward 
light ( which was but a tipe of his light with- 
in ) did fliine about him, then he dies, and his 
finnes were made alive. So l$fephs brethren 
had finnes, but they were not made alive till 
they were put inprifon^then their finne in felling 
their br$tber lofeph lived^ and they died. Hath 
finne everbeene alive in you by the com- 
mandement to (lay you ? that is, hath it bred 
fuch an apprehenfion in you,as of death;(not a 
figh or two for a day , that is no fljying of you, 
but ye mutt apprehend finne as death, as one 
that is to bee executed forthwith apprehends 
death, fo muft you apprehend finne) then 

it 



J 



of Spiritual! Death and Life: 



Jl 



1 G©r.5.J7. 



it is a tigne, that there is life within you. 
Secondly, are yee made alive againe i Is 
there &ch a change in you as if yee were other 
creatures,as if yee lived an other life ? Where 
this life isjit works an alteration and a change, 
gives us another being, makes us to bee no 
more the fame men j Who ever is in chriftjs a 
new creature , it works a generall change from 
death to life 5 it makes all our actions to bee 
vigorous, like the anions of living men, Olz 
things pajji awaj, aS things become new , it 
makes men lead a new life: If old acquaintance 
and lufts would draw us away, we anfwer 
that we are dead,that we live no moe to thefe, 
that now we have not our owne wills : chrift 
I roes in m and wcrkes in m^ Gnl.z.2o. It is not 
I that livejbat Chrift lives in we. The fame mind 
will bee in us that W& in chriji lefus, Phtt 2.5. 
Now ifyedenretoknow whether Chrift live 
in you or no, or whether you are in an eftate 
of deatfyyou rauft fee whether you have thefe 
two things which are in every one in whom 
Chrift livetfajfirft fee whether you live to him: 
He died that roe firm Id not live to our felve^ but 
\to him alone. In moral] things the end and prin- 
ciple are all one. Before Chrift lived in you, 
all you did was from your felves,ye were your 
owne principle and end : but Chrift living in 
you, there is another end 1 ye eye Chrift, ye 
looke to him, all that ye dae is done in iTnceri- 
tie, it is done for him and from him. 

But 



2 Cor, 5,1.5. 



Qgeft. 
Jnjip* 



j(n Elegant and lively Vefcription^ 



But how can Chrift be the end of our cal- 
lings, eating, drinking, and recreations ? 
I anfwer,that of every a&ion Chrift muft be 
the end, yee muft doc as a man in a journey 5 
though every ftep he trcades he thinkes not of 
his journeiesend , yet the generall airae of 
every ftep muft be for that end, and that cau- 
feth every ftep : fo in all yce doc, the generall 
end muft be Chrift. 

Secondly, if Chrift live in you, your hearts 
cleave to him, as to the Principle of life , as 
the child to the dug^or the element to its natu- 
rall place. What ever our life is, we cleave to 
it;Some place their life in their credit ? take a- 
way it, and they die : others in riches 5 take a- 
way them,and they perith. What ever is your 
god,if it be taken away,yoaperifh. Therefore 
lohn, 6.6$. When Chr'tjl demanded of the twelve^ 
whether they would Ukewife goe away . Peter 
makes this anfwer^ Lord y whither Jhall we goe} 
thou bafithe words of et email life. 

Thirdly, ye may know ,wnat life ye liue,by 
the food that feedes it .Oy 1c feeds the Lampe, 
fuel the fire .If your life be fed with the duties 
of obedience, then yee live, if yt keepe my 
Commnndements , yee/iall live in them , faith 
Chrift: youfhalllivein them as in your pro- 
per element, as the Fifli in the water; every 
motion out of it, is to death. There are two 
< forts of men to whom this trial! doth be- 
long. 

The 



ofSpirituall Death and Life. 

The firii arc thofe 4 tt£» have a name they live 
and yet are dead, like the Church of Sardis, 

The fecond to whom this bclongeth, are 
thofe who are dead indeed. 

The firft of theft, are like the Angels that 
take bodies, and doe afHons; they are not 
truly living men, though they ap.jeare to b . 
Now the fignes that Charafteiife thefe dead 
men from thofc that arc truly living, are five, 
taken from the fignes of the fained life, in the 
Spirits that have bodies buronely m appea- 
rance whereby they are diftinguiQjcd from 
bodies that truly live. 

Firft, Angels that take affurncd bodie^eate 
and drinke,and are not nouuihe)^ the Angels 
that came to Lot, and Abrab*m y ^n had created 
bodies. SothefcJeadme.idoealItlK« actions 
that living men doej they heare, t ; ;n pray, 
they readc, but they tarne it cot into flefh and 
bloud.becaufc there isnolifeintheroithey are 
not the ftronger for hvaung,or any thing they 
doe; thfy thrive not, as thofe that have the 
Boulimia, they cate and drinke yet they grow 
not,b?caufe there is an Atrophy in then' bo- 
dies We presch to men,yet they are the fame 
this yeare as tBey were the laft : they have a 
name to hveand yet they live not, they turne 
mat the meanes to ttcih and nourifhment ;it is 
afi*neof a living /nan that he growes. That 
which is faid of a go$£ wit, that it makes ufe 

F of 



7? 



>* 



2. 



In 



TJiechara&ers 

ofthoftthat 

arefDiritually 

dud. 



74 



An Eltgant and lively Defcr^tion^ 



2. 



of every thing, may be faid of grace • it turnes 
all the parages of Gods providence imonou- 
rifhment- ftormesas well as faire gales ,helpe 
a living man to the haven.Affii£lion,profpe- 
rity,allput him onandhelpehim forwards. 
Take one not having this life, doe whatyee 
will hee thrives not ; as an unthrift, put him 
to what trade you will, he thrives not, hee is 
ftill on the lofing hand 5 fo thefe men, pro I 
rity, adverfitie 3 helpe tliem not:put any thing 
to a dead man to doe, he doth it not 5 (o thefe 
men. the Word and Sacrameoc bclpesthem 
not,becaufe they are dead. 

Secondly, the motion of the Spirits that 
take afiumed bodies, is not from any inward 
piincipall, nor from the motion of life with- 
in : fo the a&ions of men that are not alive ^are 
not from the principles of life, they are not 
vitall motions* but as in other anions, the 
VVheelesgoeaslongasthe fpringisup that 
moves them .' fo the atiions of men that are 
dead, as long as the fprings are up and the in- 
fluence continues,they move. When they are j 
fickcand apprehend death, then they will doe I 
many things-hut thefe being gone their good- 
neffeis ended: vvhilft they deepcly appre- 
hend fome accident, they will be good, that 
being gone and forgotten, their goodneffe 
ends • Many whiles they have good acquain- 
tance, and are in good cornpany>wi!l be good, 
but when they arc gorA ; their goodneiie cea- 

fcth. 






of Spirituall Death and Life. 



75 



feth. Thefe men have golden outfides, they 
fecme to have the Kings ftampe upon their 
a&ions, ycc they are but counterfeit • they, pay 
God in counterfeit coine,nut in currant mony^ 
their actions have z forme of religion^ut yet the 
power is wanting • all they doe is out a meere 
formality; their Prayers, their Sabbath kee- 
ping are but in fhe w 5 thofe anions and duties 
that have mod power and life in them, they 
doe leaft of all relifh, they taft them not, be- 
caufe they have no life in them. In general], 
alltheadions that men wanting life doe, they 
are but dead workes, they may bee deceived 
with them for a time, but when death comes, 
they fliall finde them to be but dead. Remigius 
a Judge of Lortigne tell, this ftory, that the 
diveli in thofe parts did ufc tog | ive money to 
WitcheSjWhich did appeare to be good coine, 
feemed to be currant money at fir ft$ but being 
laid up a whikyt then appeared to be nothing 
but dried leaves: fo the diveli deceives men 
now, he makes them to doe outward anions, 
which have a fairc (hew, but when they need 
them, they then appeare as they are, to be no- 
thing but dead leaves, becaufe the principle 
of life is wanting. 

A third propertie of aflumed bodies is this, 
that they arc taken up oncly for a time, and 
then are laid downcagainc, as the Spirits 
that take then lifted: fo in thefe men which 
feeme to live, there is an incon&ancy and rau- 

F 2 tability 



%T 



mvj.f, 



J 



y d An EUgant and lively Defer* ft ion, 



iudcil. 



Hofea 6,4.9 



2lttdej2 



tability in their lives, they lay downc their re- 
ligion as occafion ferves. If chac they did 
was done in refpeii to God , ir would bee al- 
wayes the fame,thcir company and occasions 
would not alter ic 5 bur becaufeithnotdonc 
inrefpe^to God, therefore as their compa- 
ny and occafions are mutable, fo is their re- 
ligion. They are & inconttam as clouds with$ut 
rAtnejhtttrc quickly ft*Uered\ like wandring 
Stars, or like the txornmg dew , rhat is foone 
dried up. The Saints have an incqualirie in 
their liver, yef they never die againe- they 
may be Scblyjutt thtfe men arettvtce deader ees 
plucked up by the reotcsj hat never grow againe; 
The Saints may bee as fheepe foylcd with a 
fall, but they can never become Wolves a- 
gaiae, but thefe men they rurne Wolves a- 
gaine, fo did Pharoah and Saul. The Saints 
have their Turbida wservaUa ,their ebbing and 
flowing, their full and their waine - y but yet all 
thefc cloudings doe but obfeure their graces 
not cxtmguHh them : the darkeneffc of the 
night extif guifheth not the light of the Stars, 
but covers it • fo doe thefe cloudings but only 
cover the graces of the Saints. All the good- 
n< ffj of or be* men that feeme to live, art but 
Luc/da intervlU^ they are good but by fits, 
when as tfcofe that live are bad but by fits, 
Nulla n fiftumeft diutnrnum, their goodnes is 
bur counterfeit, therefore it lads not, it holds 
not out. 

Another 



of SpirituaH Death and Life. 



77 



Another diftinguifher of thefe walking 
Ghofts from living, is this : the anions they 
doe,tbcy doe them not as living men do,they 
make apparitions onely and vanifh. Thofr 
men that have nothing but civilky,it quickly 
vaniiheth, they are like the Church of Sardis y 
Reve. 3.1. that had a name fhee lived, and yet 
was dead 1 their workes are not perfect 
throughout,they were but lin(cy-wolfey,they 
were not thorow paced in the wayes of God 3 
but (huffelj 5 they grafpe at both 5 and compre- 
hend neither } they doe many things , but not 
all. As the young man that came to Chrift> 
Chrift looked on him, and loved him . what di- 
ftinguirtied him ? one thing was wanting, his 
workes were not perfe&, his heart was fet up- 
on his wealth,he would doe any thing elfe, his 
heart was not weaned or divorced from it. 
Saul had a name to live, but yet "his workes 
were not pcrfed, when Samuel came net i then 
hec was difcovercd ; that was but his triall,he 
would not reft in God. Herod did many things, 
yet he was not perfe#, hee would not leave 
his inceft 5 fo all that have but a forme of re- 
ligion they are Wolves though they have a 
fheepifh out fide, they arenotperfed, ye (hall 
know them by their workes. 

But what vyorkes arc thofe that we cannot 
fee them doe? 

I anfwer,thcy may be exaft in the firft, yet 
faile in the fecondT^Ie, and thofe that pra- 

F 3 ftife 



Mar.io.2l. 



lSam.i).8. 
9*10. 



Mar,<J,2o. 



Quejt. 
Anfw. 



r-i 



y 8 An Elegant and lively Defcr'tption, 



I Thcf. I 3. 
2. 



dlifethc duties of the fecond Table, faile in 
the duties of the firft. If men beex.i&inthe 
duticsofboth Tables, their nltgionUyureand 
uvdejifcd,Iam. i.ij. If they faile in the duties 
ofone tabic, to make their religion pure, is to 
mend in the other. Thefc civill men wrong 
no man, yet they content thdmfelvrs with a 
bare formaline ^ this is not pure Religion: we 
fay this is pure Religion, if yee bee fervent 
in prayer, and contenr not your felves 
with formality of Religion without the 
power. 

Laftiy, thefe walking ghofts, doe but (hew 
themfelves to men, they company not with 
them 5 yee fee them and heare no more of 
them. Ye (hall know living mi n,hy i heir com - 
panying and loving of the Saints ; as Jh~< pe 
and doves th?y are never out of company , 
and keep- no other company but their 
owne. Yeefhall fincje ifl others thefe diffe- 
rences. 

Firft, either they delight not in all the 
Saints ; We mud love all the Sjiors, this par- 
ticL' *#, is put i ah Eft files • thefe love 

not all tbe Saints. 

Secondly, if they bveal! :he Saints, yet 
they 1. venoi ii I'y, yeeniuillove 

none ycc love the Saints 

becaufe they an . . xhafewhoare 

not S •, that is, ycclovc' 

none with the love pj ^ rrjrhip^aiid i^rimare 



fan 



:i;ianry 



of Spiritual! Death and 1 ife. 



79 



famiharitie but the Saints ^ yee love mem with J 
a love o! pitty , and wc ail faile in this love. I 

Thirdly , they doe not love thofe that exccll 
in venue. If your hearts be not right, ye dil- 
likeall thole that goe beyond you in holineffe, 
and pra£Hfc. 

Laftly,though they make a (hew, they love 
them, yet they doe not fliew the cffe&s of 
their loves to them. And thus much for the 
helpes anddifcovery of the firft fort of men 3 
chat have a name they live , and yet are 
dead. 

The fecorcdfortofmento whom thisufe 
is directed ., are thofe who are quite dead 5 yee 
fball know them by thefe markes or Symp- 
tomes. 

Firft, yee (hall finde coldnefle in them 1 in 
death there isnoheate: fo their prayers and 
performances are cold, they are dead, wanting 
fervency. 

But the Saints want heate as well as others, 
they alfo are cold. 
I anfwcr,though fometimes they want ir,yet 
they are quickly made hot againe,.becaufc 
there is life in them 5 as Charcole is quickly 
kindled, becaufe it hath beencin the fire, fo 
the Saints are foooe kindled,brcaufe they had 
fire in the before, Others are asgrcene wood, 
or rather as matter that is not combuftible, 
as the Adamant, that will not bee made hot 
with fire 5 Living men, admonitions and the 

F 4 fire 



3- 



The matJces 
and f-gnssof 

thofe who are 

Spiritually 

dead. 

I. 



ObkEl* 



Anfw. 



8 o An Elegant and I ively Vefcription, 



Pfal. 1 15-4*5. 
P&UI3S.IS* 
15. 



fire of good company will heate againe, fo 
wil it not the others. 

Secondly, ye fhallknow them by their ft if- 
neffe and hardncfle. Jt isafignc of death to 
be inflexible : Wicked men are as hard a* flint 
to Gods commandes, but as fuft as waxc to 
that which humors them, Are yee tradable i 
Do you delight in your owne wayes, and yet 
continue the fame men* kcepe the fatwc com- 
pany^ Doe yce abide ftill in the fame place, 
or goe on in the fame tra&c* then ye are dead: 
In many things you may be tradable, but the 
maine is, whether yce are flexible in thofe 
things that are connaturall unto you. Thefe 
dcale with us as lohaaan did with leremiahjer . 
42. Hefaid he would goe downeinto Egypt, 
hee would doe any thing, that God Jbould bid 
him , whether it were good tr bad faux when lere- 
myhad told him andtbe people thatthey muft 
not goe dovvne into Egypt, then they fay that 
he fpakefalfely, God did not fen <d him withfuch a 
nteffagtx If Gods will had futcd with his, hee 
would have done what hee would have had 
him to doe : your triall is when you muft of- 
fer up your ffucke, when you muft part with 
thofe things that are moft fwecte unto you. 

Thirdly, dead men are fcnceleflTe,like Idols 
that the Pfalmift fpeakes of : they have eyes and 
fee not, eares and hear e not, meuthes and fp take 
not . feet and walke not, they have fences to di- 
fcerne, but there is yet an inward eye , they 

want] 



of Spirituall 'Death and Life. 



81 



wanr^thcy fee no beauty in the wayes of God 5 / 
therefore they thtnfce there is no fuch matter, i 
becaufe they have eyes and fee it not, they 
luve raouthes and tafte it not, they relifh it 
not, they fmell nofweet favour from thegra- 
ccs of the Stints, when as the graces of the 
Saints have a fweet favour, like an ointment 
powredeut, Cant.i.2.So for fee!ing>thcy feele 
not.theyarenot fencible of the judgements 
or threatnings ; the Law nor the Gofpell 
move them not,they have hard and infenfible 
hearts ; the more infencible they are, it is a 
figoe, they are more dead : the more fencible 
wee are of the threatnings or promifes, the 
more life is in us. 

Laftly,dead men are fpeechleffe -there is 
no breath in them , Out of the abundance of the 
heart the mouth fpeaketh. The drie and empty 
channell drives not the mill^but a full ftreame 
fets it onworke. If theheartbeefullof life, 
the tongue is full of good fpeeches, Prcv. 10. 
7 he mrd$ of the righteous are as fined Ji/ver,bc~ 
caufe there is a treafure within them . hut the 
word* of the wicked are nothing worth, becaufe 
their hearts are evill. As it is faid of evill 
men, that their tongues are fet on fire of hell - y fo 
the tongues of the righteous are let on fire by 
heaven, tfay 19 1 8. theyfpeake the language of 
Canaan.ln hypocrites there is loquacity as bla- 
fmg meteors, and in Saints there is fometimes 
an indifpofition by reafon of fomc finnes, 

which 



Sz ^ n Elegant and lively Dejcription. 



Ohkct. 
Anfv?. 



ObicM. 



which make them like to ipringsthat are 
dammed up with ftones and mudde. Yet 
judge not of thenvby fuch firs , but take them 
as tht y are in their ordinary coui fe^the mouth i 
fpeaketh out of the abundance ot the heart. 
Every man is delighted in fomc genious 
operations, in things that are finable to him; 
if there beaboundance of iif> 5 aboundance of 
grace within a man,he delights to fpeakc of it : 
as all men are feverally difpofed,fuch are thei r i 
fpeeches. Now allthefe are privative figne s j 
of death,l will adde one more that is pofitive. \ 
Fiftly,lookewhatlifeamanlives,hedrawe s 
to him the things that nourifhit, and ex. 
pelleth that which hinders if. If a man bee 
alive to finne, hedrawes that which is finfull, 
bu t holinefife and the nacanes of grace, he ex- 
pels as contrary to him: What doth fatisfie 
his lufts, that he doth -, he may doe good for a 
time, but he is quickly ficke of it. 

But I doe much good, I abfhine from much 
evili, may fome men fay . 

To this I anfwer, that if one member lives, 
it is a figne the whole body lives 5 foif one 
mortall finne live in you, it is a figne you are 
dead. Truth of grace cannot ftand with one 
mortall finne unrepented , unfubdued: one 
difeafe kils a man as well as an hundred; fo 
one living luft kils you : Doth any luft liveaod 
reigne in you, it kils you. 

But what is it to live and to reigne ? 

I anfiver, 



of Spirituall Death and Life. 

Ianfwer, whe-namancealeth to mainume / 
warre with his luft, and refills it not 5 when a / 
man layesdownetheweapons, when hefeerh 
his lull is naturali to him, and therefore 
yeelds uaro it, then it reignes in him. There 
is no man that lives the lite of grace, but hee- 
hath this propertie, that hee drives againft ail 
finne to the uteuft , not in (hew, but in fince- 
ritie- he ftrives againlt theoccafionsof finne 
though they foile him • hce ftill maintaines 
warre againft them, ami fo they live, and 
rei^ne not in him. 

2 . If every man put of Chrift be in an eftate 
of deatb,!et us not deferre repentance, but coe 
itwhilft wee may. Repentance (Dak s a dead 
man to be a living man: What is it that makes 
you deferre repentance < Yeethinkeycecan 
change your courfes, and fbrrow wrun you 
lift 3 therefore ye deferre it. If men be deadend 
repentance puts as it were a new loule into 
them, makes them to parte from death to life, 
then it is not fo eafic a thing. Suppofe yee had 
Ezckhhs naming is it in your power to make 
your felves live ? No,it is beyond your power; 
God onely can doe it. Every man Ik* be 
fore God, as that clod of earth, out of which 
ddamwzs made, God muft breathe- liK m:o 
him, elfe 4 hee continues dead. God doth not 
breathe life into all. He quuktm wb<m hte will. 
It is v<»uv wifdome therefore to waite on 
n hi> Ordinances: if ye have good mo- 
tions 



8 



dnfw. 



Ffil. 



Efay$8.i, 



Ioh.5f.21, 



Ier.3.14. 
Efay \7.6< 



Phi!. 2.1 $♦ 



Ger?.5,5, 



IeM^j. 



^3- 



84 Jn Elegant and lively Vefcription, 

tions begun in you,preflfe them forwards,they 
areoffprings of life. Thinkeferioufly. ami 
dead or alive f If dead, why then fay, its not 
in my power to quicken me, its onely in God 
to doe it, and he doth this but in few, thofe 
whom he quickneth arc hut at grafts after the 
Vintage, ov as the Olives after the beating 5 how 
then ihall I bee in the number? Give your 
fdvesnoreft ; know chat it is God thatbrea- 
theth,and then depend on him. Make that ufe 
of the doctrine of ele<3i©n , with care and 
more folicitude to locke to your felves. God 
rcorkes both the mil and the deedt of hi* good 
pleafure^ worke out therefore your falvation with 
fetre and trembling. If repentance bee a 
paffage from death to life , if it bee fuch a 
change, then labour for to get it. The Spirit 
doth not airy ayes /J rive with men^ yee arc not 
alwayes the fame, yee will ftickeinthe fand, 
grow worfe and wor fe, if yee grow not better 
and better. No more power have you to 
change your felves, than the Bkckmore hath 
to change his skinnejr the Leopard hisfpots 5 the 
time willcomc, when you (hall fay as Sfira 
did: O how doe Idefire faith, would God 
I had but one drop of it 5 and for ought wee 
know he had it not. 

Thirdly, learne from hence fo judgearight 
of naturall men- for all the excellency they 
have, yet they are but dead men •, If a man 
be dead, wee doe not regard his beauty ; all 

excellcn- 



of Spirkuall Death and Life* 



*5 



excellencies in naturall mer>, are but dead. It / 
is a hinderance in the wayes of God, to ever- 1 
valew outward excellencies, and to defpifef 
others that want thefe trappings:let usfay, for 
all thefe excdlericies 5 yet he is but a dead roan, 
wee know none after the fie jh any were^ 2 Cer.%* 
16. Againe for your delight in them, know 
that this death differs from naturall death, 
for thefe dead men are a&ive, and ready to 
corrupt others 5 they have an influence, that 
doth dead thofe, who are convcrfant with 
them, finne communicates as well as grace. 
Nothing fo great a quench- cole, as the com- 
pany of bad men : there is an operative vertuc 
in them to quench mens zeale, as the drop- 
pings of water will quench the fire,thGegh 
they cannot wholly extinguifh it being once 
kindled. 

Fourthly, if all out of Chrift are dead, 
learne to judge of the Ordinances of God 3 
and the meancsof falvation, let us not un- 
dervalue nor over-value them j the Ordinan- 
ces cannot bring life of themfelves, no,not the 
Word , nor Sacraments ; If y ee arc ficke and 
fend for the Minifter, hee cannot quicken 
you; the Ordinance is but a creature, and 
cannot give life. Ifwefpeaketotheeare,and 
Chrift fpeake not to the heart, it is nothing : 
Let yc 1 r eyes therforc be fixed on Chrift,bc- 
fecch hiiii to put life into you, and pray to 
God for a bleffing on the meancs : the Ordi- 
nances 



rfi+ 



86 An Elegant and lively Vefcription, 

nancesare but dead Trunkcs, as Pens without 
Inkc,or Conduit-pipes without water, Learne 
then that God doth convey life by the Ordi- 
nances, thai they themfelvescannot give life, 
therefore doe not over- valew them. Yet know 
wichall, that God doth not worke but by his 
Ordlaances;thcfpirit breathes not in Taverns 
or Play-houfes,butin the Church aifeaiblies. 
A5i. 1 0.44. while s Peter woa preaching to Corne- 
lius.and hu family 3 the Spir/t feRupon them : fo 
the Spirit fell en others by /.tying the Apofties 
hands on themfhz ordinances are t he Veh>ct*ium 
of the Spirit^givc what is juft to chem, and no 
more 5 give them neither too little nor too 
much,do not over-value them ,but yet negleft 
them not:negle& not the Sacrament^e know 
not what ye do when ye negled to receive it, 
ye think that ye ate and drink your own damnati* 
on y ifye receive it unreverentiy\ Abfeacefrom 
it is a finne as wdi as the remifle and negli- 
gent receiving of it, Sickneffe and death yee 
feare, why then doe you negie£ the Sacra- 
ment, why doc you receive it unworthily ? 
Whence are thofe Epidemicall difeafes a- 
mongft us f thecaufe of them is from hence, 
that yee neglcft the Sacrament, that yee 
receive it unworthily. 1 C0/.11.3O. For this 
caufe many are weake and ficke among you, and 
*»4HjJleepe.Con(idet the danger of negle&iog 
the Sacramen t y ie that came not to the Paffeover, 
rnuft bee cut off from the children of Ifrael% the 

fame 



tCor.II>29< 



Lcvit.25.29. 

30. 



of Spiritual! Death and Life. 



«7 



fame Equitie recnaines ftill in the Sacra- 
ment 5 the caufe of chat was , becaufehewas 
to come up with the reft, to remember the 
death of the firft borne of Egypt, and the re- 
demption from their bondage, hee being paf- 
kd over thereby : It is now the feme finne to 
negleft the Sacrament, the Equity ftill re- 
maines. Are ye e fo ftrong in faith as yeneed 
it not > To beeabfent from the Word , yee 
thinke it a finne; fo it is to be abfent from the 
Sacrament 5 nothing can excufe you. if a 
mafter bid hisfervantd© a thing s and he goes 
and is drunken, fo that he cannot doe it, will 
it excufe him > If you have made your feives 
unfit to receive the Sacrament by commiting 
any grofle finnes; the unfitneffe will not ex- 
cufe you. If a man hath an occafion to ride a 
journey, if he miff? one day, hee will take the 
next : fo ye if ye miffe the Sacrament once, b e 
fureto take it rhe next time. It is*devided 
here,that fo if ye mifTe once, yee may receive 
it the next time 5 take heed therefore how yee 
jncgleftirt The end of the Sacrament is to 
worfhipGod , to fet forth Chriftsdeatb 3 it is 
the chiefeft parr of God worfliip . therefore 
give it the chiefeft refpe£h Now from hence 
fee the ncceffitie of this life of grace : how can 
yee come to the Sacrament^ if yee ate dead 
artoo ? Labour therefore for this life ofgrace. 
And thus much for "the fir ft point, th&tdimm 
out of cbrifi Are in a (late of death. 

We 



# The Sacra- 
ment is ad mi- 
niftred twice 
every Terrtie, s 
and fomctime 
thrice, 



gg jln Elegant and lively Vefcription, 



\ 



We come now to the fecond, which is this. 

That all in Chrift^ Art in a ft ate of life. Our 
fcope is, to th:w you what you are out of 
Chrift, and what benefits ye receive by bci ng 
inChiift$ we cannot goe throughout all par- 
ticulars, but we will take the greateft, life and 
deaths the one thegreaceft good, the other 
the greateft evill. All in Chrift are living 
tacn^this is the greateft beaefi^becaufe death 
is the grcatcft evill: therefore by the rule of 
contraries,life muft be the greateft good.Far- 
ther, men prize nothing fo much as life 5 this 
experience (heweth, and Sathan himfelfe 
could tell, that shnne for skinne, and all that a 
man hath y he willgivefor his lift Job 2 . 4-Bey ond 
experience, God himfette threatens death to 
^L*»i, as the greateft evill ; The day that thou 
cat eft ofitjtboufhalt die the deathmen ,3,3 .Now 
all that live this life arc living men, and have 
Z.U things pertaining to life^i Pet. t. 2. they have 
all that pertaines to life and godlinejfejhzx. is, 4ll 
things neceflary for the nourifliingand che- 
rifhing of them, life wereelfe unhappy 5 take 
beads and plants, they having all belonging to 
their life, are happy, and they are faid to live : 
take any naturall life, when as a man hath 
food, aud ray mcn r , and recreation, he is faid 
to live, A man lives when he hath life, and all 
that appertaines nnto it. J will divide this 
Do&rine iato two parts, and I will ffiew you 
two things , 

Firft, 



of Spiritual! Death and Life. 



89 



Firftj that there is fuch a life as this. 
Secondly, what this life is. 

Firft, thar there is fuch a life, as this 5 It is 
ncedfull to (hew you, that, there is fuch a life, 
becaufc it isa hidden life. God hides thefe 
fpirituail things,as he hid Ghrift under a car- 
penters fame : (o he hides the glorious my Se- 
ries of the Sacrament, under the bafc elements 
cf Bread andwine^ he hides thewifdome of 
God yUnder the feelifhnejje tfpreachingihe hides 
thofc t*bom the w fir Id is not worthy ofo under 
[heepes Skinnes^nd Geates Skinnes, Heh\ 1 r . yea, 
Cot. 3 . 3 ♦ Oar lives are hid with chrift in Gtd. 
J But from whom is this life hidden? 

I,aniwer, that it is hidden from naturall 
men as colours from a blind man ; they arc | 
there, and he fees them not* 

But with what is it hidden? 

I anfwer, that it is hidden : Fir ft 3 with this 
naturall life, wee fee it not becaufe wee' have 
this life, it is hid, as the Sap in the roote^ or 
water in the fpring. 

Secondly, it is hidden with a bafeoutfide, 
2 .Cor .6 a o . The Saints are aspo$re^ as defpi/ed i 
as having nothing ; Chrift had a bafeoutfide 
C there was no forme 0r beauty in him that wee 
fhoulddefire him : and fo have the Saints being 
conformable to him 5 they arc like other men 
for their oucfides. 

Thirdly,it is hidden with mif reports, thus 
Chrift himftlfc was hid'den h he was counted 

G a wine* 



That there isa 
(pirituall life. 
Matth.13 5? . 



iCor.io.& 
II. 

1 Cor.i.:i„ 



Quefi. 
Anfw. 



Anfvt. 



2. 



Eay*3.2; 



$>o 



An EUgant and lively Defcription, 



Luke7.34- 
Matth.9.34. 

EfayS.i*. 



QHifl. 

Avfw. 
Col 3.3. 



awine-bibber^ a friend of Publicans and ftnntrs $ 
one casting out dwelt by Be/zebub: anu there- 
fore he became a {tumbling blocke unto many. 
The Saints arelikewife mif-reprefcnted* they 
are evili fpoken of, they are preferred to 
itr'P-s undv rftanding otherwife than they are, | 
There are a generation of men, xxutpervtrt \ 
the firm wayes efGod^ Acl. 13. 10. chat is, they 
make them feeme crooked, though they are 
ftraight, notwithftanding, they pervert them, 
as a crooked, or falfe glaffe, perverts a face 
that is beautiful!, reprefenting it in another 
fliape • or as a fticke that is ha!fe in the water, 
andhalfeout, feemes to be crooked, and yet 
is ftraight in it felfe. 
But in what is it hidden ? 
I anfvver, that it is bidden in chrifl^ as in the 
fountaine, as in the heart and foule, as in the 
fub/e $ wherein it d wels. Men what ever they 
profeffe, beleeve not this, that there is fuch a 
life, becaufe it is a hidden life-, what courfe 
then (hall wee take to make yon beleeve it ? 
The Scriptures you will not deny, yet you 
will be as hard to beleeve thctn, as you will be 
to beleeve that there is fuch a life 5 Wee will 
therefore fay fornething, without the Scrip- 
ture s 3 to perfwade you that there is fuch a life 
as this. 

Firft, there is a life which the foule and fpi- 
rits lives; as the Angels they move, atf 3 and 
under ftand 5 though they eate not • there 

is 



of Spiritual! Death and Life. 

is therefore a lite, befides this common life. 

Secondly^coniider the matter of the foule, 
then yee (hall fee, that the foule lives fuch a 
life, as Angds doe \ The foules of good men, 
leade fuch a life as good Angels doe^the foules 
of bad meo,fuch a life as bad Angels. The life 
of beafts depends on the compa&ure, arid 
Temperature of the fubftance, as the Harmo- 
ny doth upon the true extent of every firing. 
With the foule of man it is otherwife ; the 
foule lives fir ft, and then caufeth the body to 
live- it is otherwife in beafts, their foules 
and bodies live together. Befides it is cer- 
taine, that the foule (hall live, when as the 
body is laid afide ; then it lives another life 
from the body ; therefore it lives another life 
in the body.The higher faculties of the foule, 
theVnderftanding and Will, are not placed 
or feared in the body, as other faculties are : 
the vifive facultie muft have an eye to fec,the 
hearing facultie muft have an eare to heare, 
and fo the reft of the faculties muft have their 
organs ^ but the Vnder (landing hath no fuch 
otgan, it onely ufcth thofe things that are 
prefented to it by the phanfie . Our fight, 
feeling,and hearing peri£b 3 when their organs 
perifli 5 but the fupertor faculties of the foule 3 
weare not away, but the elder the body is,the 
younger they are. The foule lives now iu the 
objed, now in the fubje& : it lives in the 
things it is occupied about : As the Angels 

G 2 are 



S>* 



2. 



9 1 An Elegant and lively Defer if tion, 



Pfail.3.20. 



3. 



are (aid to be,where they worke,hc ciufc they 
haue nobodies as we have, to make them tee 
locally there : {o the foule i: alfo lives, where 
it is occupied 5 as if ic be occupied about hea- 
venly things, then wee are faid, teluveoftr 
cwver [atria in heaven. Take the undeman- 
ding and faculties of reofbn, they fway not 
men^but the Ideaes, truthes and opinions 
that dwell in the undemanding, Jway men. 
There are three lives in man , there is the life 
of plants.of beafts or fence 3 and rhilife of rea- 
fon. I may adde a fourth, and that is this f pi- 
pituall life, which is an higher life of the foulcj 
Where there isanevilllife^thereisdeatb^but | 
where there is a good life, there is this fpiri- j 
tuall life : See it in the effeds, for thefe are j 
but (peculations. 

Firlt, yee fee by experience, that there is a 
generation of men, that live not a common j 
life, delight not in vaine p!cafures 3 fporrs and j 
honors(thercis no life without feme delights) | 
their delights and life is not in outward things j 
abroad ; therefore they have a retired and in- 1 
ward life at home. 

Secondly, there are no Afls, but for fome 
end , there are men who make not themfelves 
their end, if they did, they might then take 
other courfes, going with the flrcanie. If 
then they make not themfelves their end,then 
they make God their end, rhey live not t$ 
themfelves, hut to the Lord % 1 . T^fS ■ 8 . 

Thirdly, 



of Spiritual? Death and Life. 



Thirdly, they care not what they lofcto 
get advantage to God ; they are content to 
be defpifed, contemned, tofuffer Torments , 
imprifinments mi death 5 they are content to 
doe that which is the ruine of their lives, 
which they would not doe, had they not a 
more fpecialllife within them, z.Cor.q. n. 
We which live Ate a/irajes given up to death fir 
lefus fike 7 that the life al/$ of lefus^ might bee 
made watifejl in our mortattflejhi That is, for 
this caufc God iuffered his children, to be in 
danger, that men might know , that they live 
an other life, and have other comforts: this 
appearcs by our rcadinefletobecexpofedto 
death; all which fhewes, that there are fome 
that lcade an other life. 

But it will be obje&ed, that the fuperftiti- 
ous,andthofeof another religion, will fuffer 
death as well as the Saints : and morall phi- 
iofophcrs are retired as well as the Saints.-and 
thofe who have but common graces, live 
this life as well as the Saints : therefore thefc 
experiences proue not the point fufficicnt- 

l y- 

I anfwcr,that it istrue,that fuperftition doth 
worke much like Religion, morall verrue 
doth many things, like true holineffe 5 and 
Common grace , deth much like true grace • 
yet it is no good argument to fay, that bo 
caufc a dreaming man dreautes that he {ecs^ 
therefore a living man that doth fee, doth but 

G 3 as ' 



9? 



Heb.l1.57, 



Obieti. 



Anfa. 



94 



An Bkgant and lively V ejcrif I j 



L 



ashee : A pi&ure is like a living man, yet it 
followes not that a living man isdead,becaufe 
the picture is dead $ it is no Argument to fay, 
chat becaufe morrall vertuedoth many things 
like true holyncfle, therefore true holincfle 
doth them not : They may belike in many 
things j yet not in all things; thecaufe of all 
deceit is,becaufe wc cannot difcerne of things 
alike, therefore I will (hew you how thcfe 
differ. 

Firft, fuperftition makes men fuffer much, 
as well as true Religion ^yet they doe it out of 
afalfe opinion,the other from faith : the one 
doe it being helped by the holy Ghoft, the 
other have a fupernatuiall helpe from Sathan 
that extendeth nature beyond his fpheare; the 
one doth it from grace, the other from delu- 
fion : the outward ads are alike., but the in- 
ward principles differ. 

Secondly,morralIvertueandChriftianho- 
lineffe differ in working, the laft is done of a 
fudden. A man is made a living man fud- 
dainely, though there are fome previous dif- 
pofitions, yet the fouleis fuddenly infufed$ af- 
ter this manner the Saints pafle from death to 
life. Others have their habits by frequent 
a£h and education, they are moulded to it by 
little and little. 

Thirdly ,in morrall men the change is never 
generalljthere is no new birth in them ; but in 
the Saints, All things are new, 2*0^.5,17,18. 

Fourthly, 



of Spiritualt Death and Life. 



S>? 



Fourthly, morallitie doth neverchangc na- 
ture, but grace doth : the moft vvilde man in a 
country 3 the unlikelieft man of all others, Re- 
ligion makes him a Lambe of a Lion, though 
it were unprobable. 

Fifthly, what did mortall men? they went 
by divers wayes, to the fame center ^ them- 
felvcs were their end 5 Epicures thought one 
way the beft, the Stekks another 5 but the 
Saints fceke a happineffe, in denying them- 
fe/ves^which helpestoperfe&them. 

Lafily, common and true grace, have ma- 
ny things alike, yet they differ in this 5 true 
grace doth things as a man doth natural! li 
ving anions- as a man eates and drinkes 
with willingneffe and propenfivenefTe , con- 
naturally, and readily , fodoth not the other. 
Thofe who have onely common grace,doe all 
from refpe&s and by-ends, their holincfle is 
but by flafhes and by fits, it continues not 5 
they are like violent motions, quickeinthe 
beginning, and flower in the end 5 the higher 
they goe the weaker they are ; but the moti- 
ons and actions of the godly, areasaftone 
falling downewards,which moves fafter and 
fader, till it falles to the Center, where it 
would be. 

No w we have done all this, there is not yet 
fufficientlaid, to make it fufficientlyappeafe 3 
chat there isluchalifeofgrace-, thefeandan 
hundred other Arguments and reafons 3 wi!! 

G 4 not 



■6. 



96 An Elegant and lively Ve fetation, 



2. 

Wfear fpiritu 

all life 1$. 



not make naturall men belceve,that many men 
live other lives than they. But when they fee 
the life of holinefle blafe in their eyes, they 
fay it is but guilded over, it is but bypocrifie. 
Thefe reafons may prepare and coofirrne,biK 
they cannot perfwade 5 we mud therefore be- 
leevethat there is Dcha life, lohn^ Chrift 
treates of this, that there is fuch a life 5 he tets 
Nicodemut^ that hee muft live it, and be borne 
againe^He wonders at it, how it can be,Chrift 
therefore concludes in the is. verfe 1 If I have 
told you earthly things and yce beleeve not ^ how 
fhaUjree beleeve if I tell you of heavenly things} 
that is, it muft be belceved, that there is fuch 
a life : fenfe beleeves it not* yet it is cafier to 
beleeve it, becaufc it is wrought on earth 5 
others things are harder than this to beleeve, 
becaufe they are wrought in heaven 5 though 
this be wrought on earth, yet it is hard to be- 
leeve, and muft be beleeved. And thus much 
for the firft part of the do&rine - that there is 
fuch a life. 

Forthefecond, what this life is- yeemay 
know one Contrary by another $ wee have 
fhewed already what death that is contrary 
to it, is, by which yee may partly perceive, 
whatthislifeis- yet wee will give youfomc 
I other fignes how to know it. This life is a rc^ 
' all lifej as rcall as the other , though it con- 
fift not in eating and drinking , as the o- 
ther doth • it is a life of faith , it is not 

fcene, 



tf Spiritual! Death and Life: 



97 



feene,yccitisasrtHllas the common life,as / 
willappeare by cornering k with the com- 
raon life, 

Firft, in this common life of nature there 
muft be temper ofbe>dy,difpofition ofinftm- 
raents : fo in this life of grace ; there is a 
frame of heart, a compoficion of foule, on 
which ir doth depend; there arc humors and 
ingredients of chis life, and they are the things 
y ce know t there is a realitie in this life as well 
asinthenaturalllite. 

Second Iy, as the oaturall life hath a temper 
of body, hath divers mixtures, fo it abhorrs 
things that are hurtfull to it,and defires things 
that chearifh it : fo in this life of grace, there 
in an appetite * thofe that live it, they are car- 
ried to the things that helpe thenyhey hunger 
after the Word, and that which builds thim 
up ; they abhorre finne and luft that would de- 
ftroy them. 

Thirdly, as io the naturall life, fo in this, 
there is a taPce, a palate, that helps this appe- 
tite. Rom. 12,2. Be yee changed by the renewing 
of your minde^ tkdtyee may prove what is that 
gd>d and per feci ^ and acceptable mil of God , that 
is, that yec may bee able to difce rne of it, as 
the touchftonc difcernes of gold, or the 
tafteand palateof meates. 

Fourthly, as kuhe ether life there is hunger 
andthirft, fo is there in t bis j men who live it 
are fenfible of paines, and refix filings, they 

are 



5,8 



Jn Elegant and Ihely Vefcription, 






Id* 



arefenfible.of finne, judgements and threat- 
nings , which others are nor, being hard and 
dead. 

Fifcly,as the other life is fed with food, To is 
this; the food which a man ears is not prefenc- 
ly turned into flefh and bloud that nourifheth; 
but there is a nutritive facultie,that nourifheth j 
and turnes all we eate into nourishment : So 
the Saints who live this life have a nutritive fa- 
culties they aflimulate, andturneall things to 
a good ufe, there isa living and vitall faculty, 
in them that fets them forwards, Epbe. 4. 16. 
They being knitto chrifl y accordingtotkc ejleSu- 
all power, working in every part, increafe, and 
edifie themfelves in love. 

Laftly, as this common life hath befideo- 
ther things thatmaintaine ir, fome other in- 
dowments to helpe it out ,-as company, recre- 
ation, riches, and the like: ft) hath this fpiri- 
tuall life, it hath riches, and friends, it hath its 
heritage,company, habitation, {God is our bd- 
bztation from everltfling) with the fame reali- 
tie, though not with the fame vi(ibility,snd fo 
cxpefed to fence as the other. The caufe of 
this life is the holy Ghoft^ who is to the foule,as 
thefouleisrothebcdys heeis rhe caufe of it: 
the end of it 3 is the Lord - &His done to God-, No 
other life is fo, this life is of God, through 
God. and for God • when you finde fuch a re- 
alise in your aft ions tending to God, wher 
he is your aime, then ye live this life. 

Ii 






of Sfirituall Death and Life. 



99 



If this bee the condition of all that are in t 
Chrift,talive and bee quickned, fee what is 
expeited from you to whom this talent is 
committed; every excellency is a talent, it 
muft not lie dead, but bee improved for our 
mafters ufe : the finne is great if ye doe it nor • 
the neglect being of a greater thing, the finne 
is greater. Godfets a proportionable account 
On his benefits, and expects a fevere account 
from us, if wee ufe them not. Bee exhorted 
then to live this life : fome live much in 
a (hort time $ fomc never live this life at all ; 
one man may live more in one day, than an- 
other man in an hundred.* for to live is no- 
thing, but tobeftirringand doing. i.Tim. 5.6. 
Thofe who live in plea/tires are dead rvhilfi they 
live: fo hee that is occupied about riches or 
honours, is dead : all that time that men are 
occupied about riches and their eftatcs,about 
credit, honours, and the like, making them 
their end, is a time of death :yee have lived 
no longer than yee have aded dutiesof new 
obedience. If you fumme up your lives ac- 
cording to this computation^ to how fliort a 
reckoning will they come ? A wife man 
fpeakes more in a few words, tbanafoole 
doth in a multitude: one peeceof gold hath 
more worthtban a hundred peeces of braffe- 
aswc fay of an empty oration, that there is 
afloodofwerds, but adrop of matter 5. lb if 
you confider your lives, and fee how long yee 

have 



rfiv 



I0O 



jln Elegant and lively Vefcription, 



EpheCf.XS. 



20. 

Aft. I J. 3 $« 



Aft.I7.II 



have lived in death, bungling out your time ; 
you will fee that yce have lived but little in a 
long time-therfore now be doing fomething; 
redeem* the time . bcebufic in doing or recei- 
ving good, be ft ill devifing to doe forncthing 
for God, and to put it in execution: fpend 
your fat and fweernefle for God and man j 
weareouCjnotruftout; flame out, notfmo- 
therout 5 burne out,beenotbIo<ameout. So 
did Cbrift, fo did Mo/es, fo did Paul, making 
the Gcfpell to &bound\rom leiufdem te Illyrtctm: 
fo did Davtd, the text faith, that heferveibu 
time • hee did not idle it out, that is, hee lived 
not as his owne matter, but hee did doe all to 
God, as to a mafter : All the worthies of the 
Church have lived thus : and not onely they, 
but poore Chriftians like wife are ft ill doing, 
they ferve God and men, they are ufefull, 
they are the men that live. Thofe who fpend 
their time in fports ,in gaming, in bufineffe, in 
ferving wealth and honour, in morall ^ifcour- 
fes, in Hiftories, in hearing and telling of 
newe$,astheo*/^*/<wdid: thefe are dead 
men, they doe not live : As we fay of Trees, 
that if they bring not forth fruit, they arc 
dead ; fo what ever men doe if they bring not 
forth fruit, ifthey glorifie not God, they arc 
dead. See what a price is put into your hands, 
fee what ycc have done, and mend whiles yee 
may; beftow not your price amifTe. There 
arc many Talents, yet none like this of life: 

cake 



e/Spirituall Death and Life: 



101 



take therefore the Apoftles exhortation, Gal. f 
6. while yee have time doe good : life is but an 
acting, yee then live whenye are doing good. 
We fee how many men fall from the Tree of 
life, as leaves in Autumne 5 the candle of this 
life is quickly blowne our : have therefore a 
better life in ftore, bee not alwayes building, 
never inhabiting, alwayes beginning, never fi- 
nifhing; Stuititidfemper incipit vivere \ folly 
alwayes beginnsto live .• It is the fault of moft 
men, they are alwayes beginning, &*dneuer 
goeoo. Ltc us take therefore the Apoftles 
counfell, iP<f/.4.$. Thinke it fuffcient that 
we have walked formerly^ asrre have done ; the 
time which remaines, let us reckon it pre- 
cious, and beftow it to better purpofe. 

Secondly, if every one that is in Chrift,be 
in an happy eftateof life; then let men from 
hence know their ftate and condition, let 
them often tefled on their priviledgcs, beha- 
ving themfclves as men i that prize thern, 
and bellowing their time as well as may bee 5 
let as few rivulets runne out of this flreame as 
yoacan. Wee pray, that wee tnty dee Gtds 
Wilion earthy as per ft ii as the Angels doe it in 
heaven • wee fhould therefore pra&ife this as 
wc pray for : their life is without interruption, 
they are in communion with God 5 let us then 
be alwayes doing, having our thoughrs above; 
let not cares and bufineffecallusoff; but let 
us comfort our felves ia God, afting that 

which 



rjei< 



Mattli.tf.io, 



IQZ 



jin Elegant andli'P-ely Dtfcription, 



which is for his glory: wherefore prize this 
lifc,efteeme it much, know what ye have by 
Chrift,and confider the excellency of rhis life 
above all others. That yee may know the ex- 
cellency of this life,confider it comparatively 
with this other life, that we live : It hath three 
properties wherein it differs from^and excells 
this common life which we all live* 

Firft, it is aneternall life, loh. 6. roar fathers 
dideate Manna and died, but bee that eateth of 
this breads (ball die no morc % but be {ball live for 
ever: that is, this is the advantage that yee 
have, by the life that I fhallgive you : thofe 
that did eatc Manna,the food of Angels,died, 
and hh. q.Thofe that drinke of this water fhall 
ihirftagaine ,that is, thofe that live another 
life than this, (hall die and thirft^ but thofe 
that live this life, fhall never die. To live this 
life is when the foule lives in the object $ there 
is a living in the fubjed, yet this fpirituall life 
is when the foule lives in the objeft, when as 
it is fee on God. Take men that live other 
lives, yee fhall fee that their lives arefhort; 
A man living in honour, that being the thing 
hemindesand intends, it is m pot* flat e bono- 
rantis^ there is no conftancy in it, it is brickie. 
If a man lives in wteakh, fets his minde on it : 
Why riches take their wings and fly zway^r$. 2 3. 
and then their life is ended. So if a man lives 
in pleafure and aiuficke, they pifle away, and 
then he is deadj thofe who live in thefe things I 

fufferj 



IO? 



of Spiritual! Death and Life. 

fuffer many fickneiles and many deaths, as / 

their hearts are more intent upon them. But Quefl. 



upon 

it may be wee may not minde thefe things i 
Ycs 3 <# if we minded the not, is a man that hears 
atatejand hath his mind elfcwhere,orasa man 
that baits at aolnne, his minde being fome- 
where elfe ; If yee mind them, ye die in them • 
he that minds the beft things, never dics 3 be- 
caufe there is no change in them. God isal- 
wayes the fame; his favour and love iscon- 
itanti fee therefore that yee prize them. As 
a time that is infinitely long, exceeds that 
which is a but a fpan long in quantity, fo doth 
this life exceed the naturall life, in perpeteity \ 
and excelies ail other lives in excelkncie. 

Secondly, this life is a life indeed « as that 
that feeds it is mute indeed^ the other is not fo \ 
looke upon all the comforts of this prefent 
life, they are not fuch indeed 5 take wealth, 
pleafures 3 honours and the like 3 wealth is but 
a faKe treafure : Luke \6a i. it is called the un- 
righteous tAammon^the filfe tretfure 5 (Etfalfm 
Heffor non tit tietfer : ) in companion of the 
true treafure it is nothing.Therefore Salomon, 
Pro, 23. 5. fpeaking of riches faith 5 Wilt thou 
fet thine eyes upon that which is not f thefe 
riches are nothing ; So for honours, all praife 
among menisnotbirg, it is but vaine-glory, 
and vaine becaufe it is empty and hath no* 
thing in it : fo the pleafurc s of this life are but 
lad pleafures, the heart is fad at the bonorne i 

the 



I Cor,?*2p* 
3c. 



2. 



j 104 ,/fnEtegtnt and lively Vefcription, \ 



Mattk.11.2s. 



Rom. 8. 16* 
Iioh.3,i'2« 
I7« 



the riches the comforts of this life, and onely 
thefc are ridhes and comforts indeed ; the 
a&ions of this life, are anions indeed. Tn ea- 
ting and drinking there is fwectnefle, but 
whenwe feed on the proraifes by faith, then 
weraftc fweetnefle indeed in them.One that is 
wcary,being refrefhed withfleepe finds fweet- 
nefle and eafe 5 but it is another refreshing, 
that thoft fihde who have beene weary andhtA- 
vk l*den witbfinne, and are mxv refrefhed, this 
brings comfort to the foule. Sotothinkeof 
houfes,wifc, children, and lands 5 toconfider 
all the a&ions rhat wee have done under the 
Sunne 3 and all that we have paffed thorow, is 
pleafant : but to thinke of the priviledges we 
have in Chrift, that we are S 999ms of God, and 
beiresefHeAven^ this is comfort indeed r.efpe- 
daily to thinke of the good workes wee have 
done 5 what good prayers wee have made, 
what good duties wee have performed, thefe 
are aftions indeed,and bring comfort indeed. 
All thea&ionsof this life arc anions indeed, 
this life isa life indeed- in death you fhall 
findc it fo, that Chrifts body and bloud are 
meate and drinke indeed 5 that remiffion of 
finncs, and peace of confeience, are comforts 
indeed, peace indeed; they are fuch now, 
though ye thinke nor fo 3 yee (hall then know, 
that this life is life indeed. 

Thirdly, this life of grace is a prevailing life, 
(Wallowing up the other 2 c*r.j. 4. the Apo- 

. file 



of Spiritual! Death and Life. 



105 



file defired death : not to be uncloaked, but to 
be cloAthed upon, that mortality might bejwdl- 
lowed uf of Ufe $ that is, defiling death, I de- 
fire not to be deprived of the comforts of this 
life; then I were unwife: I wonldnot put off 
mycloathes,buttobe cloathed with a better 
fuitc ; I defire a Hfe to fwallow up this Iife 5 not f 
as a Gulfc fwallowes that which is caft into it, 
or as fire fwallowes up the wood, by confu- 
ming it, but a life that fwallowesi t up, as per- 
fection fwallowes up imperfcftion,a$ the per- 
fecting of a picture fwallowes up the rude 
draught, as perfed skill fwallowes up bung- 
ling, or as manhood fwallowes up childhood, 
BOt extinguifhing it, but drowning or rather 
perfc3ing it that it is not fcene # The life of 
grace being perfeft, fwallowes up impcrfefli- 
on • he that lives the life of grace,hath the im- 
perfctfions of this naturall life fwallowed up: 
For example^before wee live this life, we mag- 
nifie riches,honours,and Gugaes 5 but the lift 
of grace comming, wee have other kindesof 
comforts then ; as a man that is to be made a 
Prince, conteranes the things hee before ad- 
' mired. The weakeneffes we are(ub/e£l to, are 
fwallowed up in this lift: al fickneffe and trou- 
ble ar fwallowed up in this: fo are all our frai!- 
ties^nd imperfeitions.This ftould teach us to 
fet a high prize upon this life of grace; that we 
dye no more ifwe live if. that it is a life indeed, 
chit it fwallowes up this other life ; compare it 
m H with 



I o 6 An Elegant and lively D efcription. 



with other livcs,it far excels the all; this there- 
fore Sionld move us to defire and feeke it. 

Secondly^ this life of grace muft needes be 
more excellent than the com raon life, becaufe 
it makes a man abetter man, much better than 
he was, this puts man into a better condition : 
elevatesand puts him into a condition cquall 
to the Angels, and beyond in fomerefpe&s. 
That yee may undcrftand this, yee muft know 
that every thing is made better, by mingling 
it with things that arf better than it felfe , as 
Silver being mixed with Gold, Water with 
Winc,are made better than they were before. 
There are two things required to make a thing 
better. Firft, that that thing with which 
it is mixed , be of a better nature than the 
thing it felfe. Secondly, that there be a good 
union. Nothing puts fo high a degree of ex- 
cellency into us as this, that we are united unto 
God 5 this uniting to God is the chiefefl good. 
Secondly, this union betwixt God and us is 
a perfect union* There are many unions* as 
firft there is a relative union, fuch as is be. 
tweenemanand wife. Secondly there are ar- 
tificial! and natural unions,as when two pecces 
ofbords are pur together,fo that one touch the 
other •• fa when grainc, and grainc of another 
fort are mixed together ; there is a nearer uni- 
on than this, when as water and water are 
mixed together : nearer than this, is the union 
that is betwixt the foule and the body, Such a 

ttty'ojj 



«*'•?• % 



of Spirltnall Death and Life. 



107 



union as this, is there betweene us and Chrift: 
we are in him , as the branches in the vine^ wee 
are incorporated and knit to him, this puts us 
into an higher degree of excellency :filver mix 
cd with gold is better -.yet if we could take the 
fpirits out of gold, and make filver take the oa 
cure aud quality of it, it vfould be much better. 
Wee put on the Spirit and quality of Chrift, 
when as we live this Iife.Lufts which are moft 
contrary to this life, puts us below men, and 
makes us worfe than Beafts^thislife puts us be* 
yond men, and makes us equall with Angels. 
AH men defirc fonac excellency which is done 
by adding fomething to them 5 fome defire 
wealth/omclearningforae honour. Confider 
then if yce live this life,yee goe beyond all 
others : nothing beyond Gods Image ; no- 
thing better to be united to than God : let this 
fet the life of grace at a high rate in your affe- 
&ions5«net] do it not,aod therefore they defpife 
religion in its fclfe,and in thofe in whom it ap* 
peares. 

Thirdly, yec have t-hfs advantage in this 
life of grace, it addes liberty to you, it makes 
you to doe thofe things that otherwife yce 
could not doe: it makes y ee to pray,to repent, 
to belecve, and to doe thjfe things withoet 
which there is no fal vat ion: looke on Chrift. 
There ar but few th^t can doe this there are 
fewthatcan delight in God, relifh the word 
in its purity, take plcaiure m the company 

H 2 of 



IobiM.3< 



1 



o8 An Elegant and lively V ejcriftion, 



Vfe. y 



of the Saints : comfort themfelves in the Lord 
their God \ this life gives liberty, which is an 
addition of fome perfe&ion: it makes us to do 
things, that we could not doe before, and to 
doe them in another manner. A man having 
gottea an Art, hath liberty to doc thofe things 
which before he could not: as one that hath 
gotten the Art of logiebe or geometry , can doe 
that which before he could not doe . as one in 
health hath liberty to doc that which he could 
not doc being iicke : water being hot, hath li» 
berty to heate, which it could not before. 
There is no liberty to doe holy anions, but 
this liberty of the life of Grace : the Spirit of 
life addes liberty to doe the actions of life. 2 
j Cpr.s . 1 7. Where the Spirit efGodti^ there is ti- 
bertyjio doe things which before we could nor. 
} as one having an Art can doe things that hee 
j could not doe before : This , though you prife 
I it not, whiles your mountaine is ftroftg, yet the 
I time will come when yee will need liberty to 
pray, repent, andtruftinGod •, and then ye 
will find the precioufneffeofit : this then fets 
a price upon this life of Grace,and fhould make 
you to defire it. 

Thirdly, if it be a happy cendition, and 
the priviledge of thofe who are in Cbrift, 
that there is fuch a life for them 5 let this reach 
men to feeke, to live this life of grace, to 
get it if they have it not ; to confirme it if they 
have it j toabftaincfrom luft, thefickneffe| 

ofP 



of Spirituall Death and Life. 



-Ufa 



leg 



ef the foule 5 and the meanes to„ quench this 
life : take heede of eflranging your felvcs from 
God, who is the principle of this life, take 
heed of dejections of mind, the cloudings that 
damp this life. This life is to bea&ive, to 
aci much in the wayes of God $ when a man 
is cheerefull and vigorous, he lives a life ofna- 
ture^fo he that hath a quieke and nimble fence, 
and is forward and bu(y in good workes, lives 
moft this life of grace : He that rejoyceth 
moft in God, hath moft comforts, moft life; 
Take heed of the contraries. IdlenefTe, fence- 
leflenefTe, and barrennefTe are contrary to life- 
take heed of chem 5 take heed offadneffethat 
rufts the wheelesof the fbule,whereas joy doth 
oyle them.' Doe all to further this life 5 a- 
void all that hinders it. Labour now to bee 
tranflated from death to lifcj that which hin- 
ders us, is, that we thinke we arc inaftate 
of Iife,when we are not. Nowyee may know 
whether ye are alive or no, by feeing whether 
yee are dead or no $ But becauie yee may 
be certaine whether ye are alive or not ; I will 
give you fome pofitive fignes of life to know ir. 
Firft , ye *rc trwflrted from dc&tb to life, 
yee are living men if ye love the Brethren^ 1 lob . 
3,14. If a man be a living man, he lives in ano- 
ther element than he did before 5 Every living i 
man converfeth with thofeofthe fame kind, 
as every creature doth « Sheepe with Sheepe, 
Lyons with Lyons, Doves with Doves ; fo 
H 3 living 



Signes of Cpv 
ritualize. 



no 



An Elegant and lively D tj eviction, 



living men will converfe with living men. 
Not loving the brethren wee are in a itetc of 
death. Every creature mutlhavc an element 
to live in \ a new life muftlaayc a new ele- 
ment : e vill men out of their companies are as 
Fifh out of the water. Every life hath likewife 
sra tafte and appetite -• a new life hath a new taftc 
and j ■■dg-ement.IV0.29.27. Anun\ufle manti 
an abomimiion to tbeju/l : and he tint U up. 
right tut be nay, is an abomination toihervickti% 
thai is,one hares the thing that the other loves: 
he that is alive, the things which before he lo- 
ved, he now hates 1 he abhors the things, that 
eviil men delight in. That which is a dogs 
meateJs a fbecpespoyfon^as the proverb i< : io 
that which wicked men delight in, is as odious 
as poyfon to the juft. To judge this life by § 
feewhat your company and delights are, no- 
thing can be lelTe difTembled than company, 
In his company man doth fpeake out of the a- 
bindanceof the heart, hethenbewrayeshim- 
kite what he is : there is qo dead nttB, no 
living man but he is inward with the like : no 
figne fo much poynted atintheScriprure,as 
this, Tee are translated from dtatbtoltfe^ifyee 
love the brethren^ 1 Jvb.3,14. and l$k 1 3.3 *>.By 
this fbtBalL men kzorv that y?e are my difc/ples, tf 
y ce love one another % this rule will not deceive 
you. 

Secondly, yee may know whether yee live 
this life, if ye contend for it .-that life which 



x 






of SpirltuaU Death and Life. 



in 



a man lives, for it he will contend • he will let 
any thing goe rather than it. If yee Jive this 
iifeofgrace, yee will maioraine it : and yee 
can doe no otherwife; Hohn. 3.9. Hee that is 
borne of God cannot (inne : to be borne of God, 
jistoleadeanewlifej he that lives a new life, 
admits not the things which tend to the de- 
flation of it : Compare this with the 1 .Pet. 
2.ir. Abftaine frompflly /ufls^ which fight a- 
gainfl the Joule-, hee that is borne of God 
finnes not . that is, hee yeelds not to finne 
With his good will, but ftruggles againft it 5 
as ^ne in healch ftrives againft fickencfle , rc- 
fifts thedifeafe,and raaimaines a warre againft 
it. 
But yet the beft are foyled. 
Tistrue, yet they ftrive, they never yeeldj 
they maintaine a warre : and this they doe not 
oneiy by difcourfe, but there is a naturall in- j 
ftintf that puts them forwards : they may be i 
caft backe, yet they returne againe : they 1 
may have a fickenefle, that takes away fence : I 
they may fwound and beaftonifhed for a time, 
yet after they contend for life : Every evil] 
man contends for his life ; he leades his life in 
fome luft or other, from which if he be dra wne 
hee returnes againe-, as a thing that is lifted 
from the earth, will fall downe to it againe; he 
reckons the wayes of God hard, and oppo- 
fite to h i m 1 The mftdome of the S fir it is enmity 
to thefi.fh i nejther can it be fubieit to the Lw 
H 4 of 



OhjeU. 



112 



An Elegant and lively Ttefcriftton. 



ofGod^Rom.%. it cannot butrefifts it. Eve 
ry creature labours to 'mainetaine its being: fo 
eviU men continuing in finne, drive naturally 
againft all that would bring them out of this 
life of fiane : So the Saints they live aJifcof ! 
grace, and labour to maintains it. lohnAM* 
Chrijl (tikmg bis Difcipleswhether they alfowould 
goe aw Ay ? Peter made this anfwer , Lord wbt- | 
ther [hail tree gce< then ha fl the words of et email 
life \ that is, whiles we conceive thee to be the 
principle and foumaine of this life, we cannot | 
depart from thee.The Saints wil let go friends \ 
and life, and all for this life. Count therefore I 
of others and judge of your felves, byconte-j 
fting for this life ; ftrive to mainetaine it, let all 
goe rather than it, . 

Thirdly, yee may know whether yeeiiave 
this life in you or not, by the fruitesofir, as 
the tree is knowne by its fruitcs. If the word 
I turne the flock e into its owne nature,ye know 
it by the fruires. Gal, 5.25* if ye live in the 
Spirit ^ ye will alforralke in the Spirit ^ that is, 
it ye profeffeyour felves holy men, fhew it 
by walking in the Spirit: holy men will bee 
doing that which is good. This is the fureft 
trial), our workes will not deceive i:s .♦ other 
things which confift in imagination may. 1 hb m 
3.10. In this the children of Cad an wan'tfejlaxd 
the children of the Di villi who doth not right ecuf- 
nes is net ofGodJjc that uofGeddotb not ttnrigh- 
upufnijfe. Confider then what your walke and 
your 



ofSpirituall Death and Life '.' 



xi f 



your anions are 3 and by them ye (hail know / 
this life. I 

But how ■ftiallweiknow whether w« walke 
in the Spirit or no f 

I aofwere firft, that there are many by- 
walkes, andifye walke but in one. of them, 
yee walkcinthe flefh, and not in the Spirit. 
Iamt\*i6* If any rmn feeme to be religion* > and 
indict h not bis tongue , but dectivtth his owne 
hearty this mans religion isvaine : thatis, hee 
that makes this finne his trade , and walkes 
ordinarily ink, his religion is vaine. Second- 
ly,' yee may know it by the guides yee follow. 
Evill men they follow three guides. Epfo. 2. 3. 
they follow fir Ihhe world, fecondly, theDi- 
vil], thirdly, the flefh. Holy men have three 
contrary guides, firft, the renewed part with- 
in : - fecomlly, the holy Ghoft; thirdly, the 
couife of the Saints. Goe ye the broad way ^ 
oportet Sanfifos vadere per diverticula , the 
Saints doe not fo: Follow yee the 'ftreame f 
fulfill yee the will of flefii 3 or of the Spirit^ 
what are your zftiomtEphc^. 17. I charge you 
that you henceforth walke not as the Gentiles doe in 
the vanity of their minies t that is, holy men 
may have vanity in their mindes , yet they 
walke not in itas others doe : evill men may 
have other thoughts ^ yet they walke in the 
vanity of their mindes ♦ and albeit that evill 
men walke not in all the waies of fin, yet they 
are dead:there is but one way to hit the marke, 

but 



Obiecf, 



Anfw* 



/ 



H4 An Elegant and lively Defer i^tion J 



Obitft. 



Anfv? t 



but there are a thoufand by- wayes : a holy man 
may (tumble in the wayesofGod, and have 
fone fjy lesjbuc he Ieades not his life in finne, 
he ftrives a°ainft it : hee that Ieades his life in 
any known^ tmne, not refitting it, and will doc 
it, andnotcroflehimfelfeink, is dead 5 his 



religion is vaine. 



But whata&ions are there, that holy men 
doe, but that wicked men and others doe 
them? 

IanfWere 5 that there is no good anions we 
doe but they may be dead workes : as men 
may pray, aadkeepe the Sabbath, yec they 
may be but dead woikes:they m.w doe them 
for a fliew 3 yet tbey are dead. A fh -.d Jow hath 
alltheliniameuts of a body,yet it wants life; 
fo the worker of hypocrites, ihey want life; 
confider therefore, whether your workesare 
living workes^you may know it by thefe three 
fignes. 

Firft, if they proceed from the fountaine of 
life* they are not dead workes ; compare 
Gat. 5 6. In Chrifl neither circumcijhn avai- 
leth Any thing , ntr uncircumujion y but faith 
which worketh hy Uve, with GaL 6. It* In Chrifl 
lefus neither Circumcifiondvaile$ Any things nei- 
ther uncircumcifionjkut Anew creature : all that 
proceeds not from a new heartland from faith 
which worketh by love, is nothing : this is the 
rooteofall, when all our aftions come from 
faith 3 which workes by love^elfe though they 

are 



of Spiritual! Death and Life, 



"* 



are never fo fpecious, they are but dead works, j 
It is no matter whether ye pray or nor, whe- 
ther ye receive the Sacrament, keepe the Sab 
baths or not, they helpe not a jot unleffe they 
come from the principle of life, a new crea- 
ture. 

Secondly,confider the manner of their wor- 
king: they will bee done with quicknefTeand 
vivacity: Men doe the mas living anions, with 
all propenfnejflTe and readinefle ; with much 
connaturalnefie , with much fervency and 
zea!e$when they are done in a perfun&ory 
tnanner, they ate dead workes. 

Thirdly, ye may know them by their end- 
Jooke yc to Chrift * doe yee all in fincerity to 
h:o» ;rno, or to your fcives i if yee doe, then 
tney are gracious woikes, and proceed from 
grace; they are living a&ions, and not dead: 
they iffue from a right principle ayming at 
God, and not at your (elves, fiofca, 10. ijfrael 
is sin empty vtne^ he bringeth forth fruke to him. 
filfe* It' ye bring forth fruitcsto yourfelves 
and not to God,ye are but empty Vines, God 
acceprsyounot, 

Fourthly, this life is difcovered by your 
beluviour to the meairesof life, when they 
are brought unto you: when there is no found, 
no voyce , there is no diftinftion tvvixt a 
deafe, and a hearing man: where there is no 
light, there is no difference twixt a feeing 
rnan^nd a blind: butthe light differs them. So 

when 



1—4*. 



1 1 6 An Elegant and lively / Dtfcription y 



A&.i 7.30, 



when as the found and light of the Gofpe! 
comes, then men are tryed : In times ef igno- 
rance ^ Get regards not men fo much, but now 
in the time ofthe Gofpell, fee if itbe power- 
full, and whether you fet your felves about 
holy duties. M-tith.^. 10. Now is the Axe 
laide to the roote ofthe tree : that is, fince Johns 
coaaming there is a diftinguifhenent twixt li- 
ving and dead trees-.Atreeis notdifcovered to 
be dead, till it withers* no man will cut dowae 
a tree in winter, becaufe hee knowes not then 
whether it be dead or no -, the Spring diftin- 
guifheth the dead and living trees, in the win- 
ter they are all alike- The Spring is the pow- 
erful! preaching of the word-,if men fpring not 
then,if they come not in, they are dead. Thofe 
whofe education hath beene good 5 thofe who 
live under a powerfull Miniftry, now is the 
Adelaide to the roote ofthe tree with them 5 
it is a figne they are dead,if they profit not by 
it. 

Fiftly, yee may know whether yeehave 
this life by the food it is fed with 5 feverall 
lives are fed with feverall foode. Now the 
foode of this new life of grace is double,* firft, 
thewordjfecondly, good workes. Firft, the 
word,! /V/. 2. a, 5. As new borne babes ^de fire 
the fincere mtlki of the word that yee may grow 
thereby , iffo bee that you have tafted that the 
Lor d is gr adorn 1 thatis^ ifye are alive as you 

profeflfe 



of Spiritual! Death and Life. 



117 



profefifc your felvcstobe,you fball know ir by 
your behaviour to that which doth nourish 
your life. Firft,ye will long after the word, 
as the Child doth after the Teate. If the Child 
be hungry, neither apples, nor rattles, nora- 
ny thing clfe can quiet him but the Teate: So 
nothing can quiet thefe but the Word. O- 
thers may have excufes $ they will have none $ 
Either they will live where the word is,, or 
they will bring the word home to them $ they 
will bring themfelves to it, or it to them. Se- 
condly, tbeyiitjire the [metre milkc eft be word 5 
many things may be'mingled with the word, 
that doe pleafe the wit, yet thofe who live the 
life of grace, defire the fincere word , the 
pure word, without any mixture. Thirdly, 
they defire it, that they may grow thereby: many 
defire it to know it onely -. if ye defire it as aew 
borne babes, it will make you better and bet- 
ter 5 you will grow by it:Many heare, but as 
men having an Atrophy in their bodies, they 
grow not, no fruitc comes thereby. Fourth- 
ly, theytaficafweeeneffe in the word above 
others : ihefecondgrotwd received the word with 
joy ; and Herod heard John Baptift with gladnejfe; 
but where there is true grace, they goe far- 
ther ; they delight in the word, it is fleeter to 
them than the bony : few can fay fo in good ear- 
nefl, that the pure word is fweeter to them 
than Hony or the HonyCombe./^ h£e(ieemcd 
the word mere than his Appointed food, hb. 13.11. 

The 



B 



4 

20, 



Pfal.l9.i0, 



1 1 8 An Elegant and lively T>e/criptio?i y 



r 



Math,$.2, 



Aft. i& 

i7- 



The fecond food of this life is good >vorks./*/&. 
4-3 2 »33*?4> is the f lace out of which I colled 
this,wherc Chrift being asked of his Di Triples 
to eate : /did, that he had ether me Ate that they 
knew not of, then/aid they, hath any man brought 
him ought to eate* Heefa'th unto them^Mj meate 
u to doe the will of him thatfent me> and tofimfh 
his worke. Doe yea good wor kes with fuch a 
defire as men eate and drinke>doe you hunger 
and thirft after them,defiring for to doe them? 
Then ye are alive. Hypocrites may doc much, 
but it is not their raeate and drinke to doc it$ 
examine therefore your felves by thefe fignes, 
whether you archive or dead. This is the prea- 
ching of the law, to fticwyou the narrow dif 
fereaces oHite and death. The fir ft ftep to life 
isto know, that ye are m a ftate of death : the 
Law muft goe before the Go/pel, to prepare its 
way^as foha Baptijl was before chri(ii ye muft be 
brought to their cafeinthe 2 ^#.37. Whovpere 
pricked at the hearty e muft be bruugnt unto the 
cafe of the laylor^and of P auk : to the cafe of the 
Prodigall,that you m*y know your eftatc.- then 
yee will come home and not before. Our end 
is to preach life and comfort to you , not dam- 
nation. Rom. 15.4. All Scrtpture u written (or 
our comfort : now there are many things in the 
Scripture that tend to difcouifort and terror 3 
yet their end is comfort $ as Phy ficke is (harpe 
for the time, yet the e^d is health, Weede* 
fire not to exclude any, but to bring you in 

whilftJ 



of Spirituall Death and I ife 



119 



wbilft you have time: the market is then hard 
to make , when yee lye on your death beds, 
labour to know it in time : yc ur death is a 
tirceof (pending not of grttirg • it wasteo 
late For th? fielifi V it gins to buy cyle, when they 
were to attend the Bride groome. Y\e deilrc ritJi 
to affright you with faifefeares., buttoadmo- 
ni(h you, that you be not deceived. Ifinde 
this fentence, Be not deceived, prefixed before 
many places of Scripture, where Gods judge- 
ments are denounced .as 1 Cor. 6.9* Be not de- 
ceive^ neither fornicators ^idolaters , Adulterers^ 
dre.Jball inherit the Kingdcme of Ood 5 and Bph. 
y . 6. Be not deceived with vaine xverds^ for be* 
caufevf thefe things commeth the wrath of God 
upon the children ofdifobedtence 5 to (hew, that 
men are apt to deceive themfelves, in fuch 
cafes as thefe, thinking themfelves to be in 
better eftate than they are. Confider your 
finnes and apply them. Confider your par- 
ticular finnes> affio eft finguUrium. Confider 
your particular finnes, your particular acti- 
ons, thefe will worke upon you. This ccurfe 
Peter tooke with the Iewes, A<3.2. yee have 
crucifed the Lord of life $ fo C hrift told Paul, 
that he was apcrfecutor , Act. p.fo tihn.4, he 
told the woman of Samaria her particular fwne: 
he that fhee now lived xoith^ was not her huf- 
hand 5 fo God told Adam^ thou hafi eaten of the 
forbidden fruite 9 Gcn t 3 . If yee are guilty of any 
groffe fiones, asdrunkennefle, covetoufnefle 

pride, 



Math.<£< 



I — 



120 



An Elegant and lively / Defcription y 



Motiuesto 
Airre men up 
todefireand 

fcckethiilife. 



pride, ambition, an J the like, confi Jcr them. 
Contider your other finnes , mimrk inf*mu> 
wotminoru culpa $ asnegle&ingofholy duties, 
raiffpending the time, inordinate garaing,over- 
ly performing of holy duties,unprofitable hea- 
ring, keeping of bad company, profaning of 
chc Sabbath, and the like. Confider then the 
terrors of God and hell, know with what a 
God youhavetodcale, and what a burthen 
fin is; if God charge thefe on your conferences 
yee cannot beare them* Idefirc not by this 
to burthen you, but to unhurthen you of your 
corruptions. 

Now feeing this life is fo excellent, I will 
addecertaine motives to make you to defire 
it* 

Firft, it is a happy life ; and it muft needes 
be fo % becaufe it is the life of God and Angels: 
it is that life which wee (hall live hereafter; ye 
may live this natural Iife,and want happinelfe. 
This life of grace and the life of glory differ 
oncly in degrees, not ia kindej the competent 
judges of this are the Saints, who have tryed 
both* Hcb.i 1,1 5.16. If 'they hadbeene mindfull 
ofthatceuntrey from which they came, they had 
liberty to have returned\but novo they dejirc a bet" 
ter c*Htrey y that is^ an heavenly.' In a Heard 
of Swine^iffome ftray away from thereft,aod 
returne notagaine.it isa figne they have found 
a better pafture.-fo when men leave their com- 
panions, and returne no more, it is a fignc, 

they] 



of Spiritual! Death and Life. 



121 



they have found fome better thiags. Con- 
ceive not then of this life as many doe 5 to be 
onely a privation, or a melancholy thing, no- 
thing but a meere mortification ; this is a 
life, which hath its comforts, eating, recrea- 
tions, and delights 3 yeeloofe not your plea- 
fures if yee live it y but change them for advan 
tage : he that leades this life, dies as the corne 
doth j from a feed c it grovves up into many 
ftalkes, hee gaines by this bargaine. Chrift 
doth make an hard bargaine with none, he that 
deales with him, games a hundredfold* If yee 
part with temporall wealth, yee have fpirituall 
treafuresfor it : if you part with your worldly 
pleafures, ye have joy in the holy Ghoft : have 
yee croffes, yee are landified in that which is 
better ; loofe yee this life, yee haveeternall 
life. 

Secondly, this life of grace hath that which 
every man feekes , it hath much pleafure. 
Prov. ^.ij.AHberwayes arevpayes ofpleafire. 
Thofe who walke in the waies of God are full 
of pleafure 5 this life brings a double pleafure^ 
firft, the reward of it, fecondly, thecomfortin 
performing the anions of it. Every good 
worke as the Hebrew froverbe is , hath meate 
initsmouthj the living of this life, hathare- 
ward fufficient in its felfe, as appearesby this. 
AH pleafures follow fome actions, and there- 
fore men defire life, becaufe it is a continu- 
ance of a&ion : fo men delight in new things 
I becaufe 



Markj o t 30. 



122 



An Elegant and lively V e/cription : 



becaufe as long as theyaienew, the intention 
remaines : Theaftions of this prefent life are 
full of change .and therefore of cji/comfort: 
but the anions of tkis fpirituall life are conftant 
and perfect; and thofe anions that are perfe# 3 
there is pleafure following them, as beauty fol- 
lowes agoodconftitution, oras flame the fire. 
JThea(5lionsofthislifeareperfe<aa(aions 3 &the 
perfe&eft a&ions have the moft perfecl delight $ 
the a&ions of this life are moft perfeft a#i- 
onSj therefore they have moft perfed; delight, 
becaufe they ate the atfions of the beft faculty, 
about the beftobje<5h All anions have the de- 
nomination of their perfeflion from their ob- 
jects: thefe are anions of the foule,they are oc- 
cupied about God, therefore they arethebeft 
and higheft anions. He that lives about the 
beftobje<&* greateft content doth follow: hee 
that lives this life, Jives about the beft obje£t 5 
therefore he hath greateft contenr,aIl the waies 
ofit, are waies of plea fure. There is more com- 
fort and Afliduity of confolation in this life 3 
than in any other. In other lives 5 e very one ac- 
cording to his humour hath his delights 9 but 
yet they are not permanent , becaufe hee de- 
lighteth in tranfitory things ; but hee that 
lives the life of grace, delights in thingsthat 
are truly delightfull at all times: other delights 
are but delights at fome times, in fome places, 
they are not al waies fo: but he that lives the 
life of grace, pitchcth oh thofe that are aU 
., wayes) 



of Spiritual! Death and Life. 
. , . , ■ ■ - . .. — — . 

wayes fo. Prov. 14. 15. A good conscience is a 
continual feafi. Other comforts mayiailcj a 
man may fall into affii&ion ; riches and plea- 
fures may be taken away, then the day es are 
evill 5 but a gool conscience is a continuall 
fcaft, thatis, be a mans cafe what it will, his 
comfort is never interrupted. All other com- 
forts are about fence , or things of tfrii life, 
which are fubie& to alteration • but this life 
and the comforts of it, admit na change. A 
man being ficke, hee cannot doe anions of 
health, they are reftrained : fo one in prifon is 
not at liberty to doe what he would ^ but the 
anions of this life a re afliduous, they cannot b e 
interrupted : ye may pray continually, re Joyce 
evermore t yee may alwayes have communion 
with God. 

Thirdly, this life is a life that isleaft indi. 
gent of all others: itneedeth lcaft. Take a man 
that leades any other life, hee needs siany 
things. L0lMo.41.41. this is fhadowed in that 
of Martha, and Mary : Martha bufies her/elfe 
about many things,^ wanted many $ but Ma- 
ry bad me thing that was profitable for aS things^ 
that removes all evills, brings all bappineffe^ 
and that is Goili^eJJe which is profitable for all 
things, 1 T/^.4.8. 

Fourthly, the comforts of this life are pure 
comfort^ ^. 1 8. 26. 1 'watte purely mththofe 
that walke purely. This is not onely to be under- 
ftoodoftheconfolationsofgrace, but alfoof 

I a com- 



125 



lThs£f<l6. 
I? 



1*4 Jn Elegant and lively Dejcript'm : 



\ 



I Tim.tf.io. 



common bleffings, being the fruites of this 
life : there is no forrow with them > there is 
* pure comfort without any mixture of for- 
row. God giving thefe bltffiogs in mercy, 
they arc free from mixture of dilcomfort ; but 
being not the fruites oi this life of grace, be- 
ing, reached by finnc and finfull meanes , or 
God giving them in his providence, not in 
his mercy, there is forrow in them : yee oaay 
have riches, honours, friends, and all outward 
things, and yet they are not pure bl flings, 
becaufe Gods bleffing is not mingled with 
them. 

Laftly, it is a life moft capacious of com- 
forts : yee may give all the faculties of the 
foule comfort. Every creature according as 
his life is, feeles more or lefle comfort. Plants 
as they feele no hurt, fo theyfeele nofweet- 
nefle: beads that have a fenfible fpule , feele 
more e vill and good : a man that lives a natu- 
ralllife, not knowing the life of grace, is fen- 
fible of more good and evill , than fenfible 
beafts 5 hee apprehends Heaven and Hell : 
but a man that lives the life of grace, is more 
capacious of comfort : here you may fuffer 
your facultycs roronneout to the utmoft. If 
yedefire wealth or pleafures , youraffeiiions 
muft not runne out, yee muft hold them in 5 
el/e they drownc you into perdition^ and pierce 
you tbcrow with many fin owes. If ye affeft hea- 
venly Ireafures, if yee afifedt praife with 
Godj 



of Spiritual! Death and Life. 



125 



God, yee may be as covetous of them as you] 
will. 

Thirdly, let this move you to feeke this life 
of grace, becaufe it is the moft excellent thing 
of all other. All other things are fubordinate 
to it ; theutrrioft end is ftill moft excellent: 
the end of wane is for peace, therefore peace 
is better than it ,- yee plow for barveft, there- 
fore harveft is beft : rheendofalla&ions is for 
this life of grace, Why labour yee for foode, 
but to maintaine Hfe ? Why live ye but to ferve 
your foules? Prudence is a ftcward to this ho- 
ly life : as the fte ward provides for the family, 
that the mafter be not troubled with thofe 
meaner things 5 fo prudence is a fte ward, that 
the foulernay be occupied about things that are 
agreeable to it ; that it may have its convey fa- 
timin heaven^ and with God. Pervert this or 
der, it deftroyes the creature. Beafts living the 
life offence, it doth perfect them, for that is 
their ucmoftend ; man having reafon, living as 
a beaft, deftroyes himfclfe, becaufe that is not 
his end -, he that perfects himfelfeasabeaft, 
deftroyes himfelfe as a man .- perfefiio mentu ep 
perfect* bomsnis. Let this ftirre us up, to live ! 
this life : it isthemmoft end of all. To bet 
Lawyers, Phy fitions, and other callings, helpe j 
us in the living of this life, yet they are fubor- 
dinate to it : drownenot your felves in fubor- 
dinate things ; if ye doe, iris your deftru&ion: 
therefore pitch on the principall; 

I 3 Fourthly, 



126 An Elegant and lively V tjmption, 



** 



2 .Cor. 7. io„ 



Fourthly, that which is beft in the end, (I 
take end now in another fence ) is to be chofen 
above all things elfe. That is well which ends 
well. In this life of grace, yee have this ad 
vantage which yee have no where elfe. Eccles 
7. 4. The heart of the wife is in the boufi of\ 
mourning , that is, this life difpofeth us to 
thinke of death the endofall, which to doe 
is wifedorac, Deut. 32* 29, O that they were 
wife 3 then would they conjider their latter end. 
In other things the beginning is good, the end 
is bitter 3 but the anions of the life of grace 
arefweet, yee fare the better for them 5 the 
very remembrance of them is pleafanr,and rhe 
reward of thera comes not long after : All 0- 
rher things are called perifiungmeates, John 6. 
17, There is a parable in it: that is, they are as 
perilling meats , that are fweete in the palate, 
yet they pafie away 5 but this endures unto 
eternall life, it conunues. The worft thing in 
this life yee never repent of : as it is laid of for- 
row for finnes • that it u forroiv never to be re* 
pented of: but the beft things that yee do? in 
theotherlife, yerepentof. All other things 
that yee docihey may be fvveet for the prc- 
fent; yet as it is faid of drunkenneffe, Prov* 
23, 32, fo may it be faid of them, tbattbey 
bite like a Serpent , and fling like an Jddcr^ 
though they feeme fwect. The firange wo- 
man is fweet : yet Prov. 5.4. her end is hitters 
mrmeTeood^fhaypcas a two-edged fword, Goods 

evi!i 



m » I ■ i % ■■■«! I T" .. ■ ■ nil f t*— M— <—■— «dLhi 

of SpirituaU Death and Life. 



T 



127 



Praa.te.17. 



cvill gotten are fweet for the prefent, yet their 
nsoMthesJhaS be filled with gravell , that got them, 
Bucon the other fide, the end o fall the a&ions 
of this life is good : as it is faid of Job y that hu 
Utter end was more than his beginning Job 42.12. 
So may it be foid of all thofe who live this life: 
P/3/.37.37* Marke the perfeSman And behold 
the upright^ for the endofthat wants peace. It 
a man being to dic,and having ended his daies, 
fhould put all his honours, wealth, and plea 
fures into one bafiance, jmd his good workes^ 
all his faichfull prayers , all the a&ions of 
the life of grace into another, he would find 
them to be beft. The bad man doth as ihe 
Silkcwornaedoth, windingup himfelfeinto ' 
his ill workes,he perifbeth 5 the other winding 
up himfelfe in his gracious a&ions, enters into 
falvation. 

Fiftly 3 choofe this life before all others, be 
caufe God is pleafed with it, it being like 
himfelfe 5 as the creature is pleafed with that 
which is like it. God is a Spirit and mil 
bee worfhipped in Spirit ^and truth ; he is & 
living God, and doth delight in a living roan : 
wee ourfelves delight not in dead men, no 
more doth God : therefore Rom. 12, 1. We are 
exhorted to give up our fouks and bodyes a It* 
ving facrifee to God, God regards not dead 
bodyes ; bee yee living facrifices, which is 
thca&ofyour will, ading the duties of this 
life. This is called waling with God $ which 

I 4 is 



roh»4.24* 



Gea*5«22, 



ObjeB. 

Anfa, 



I 28 An Elegant. and lively Defcription, 

is to be in his prefence, to goe his way, and 
to maintaine communion with him : this is 
when as men do? 7 audire tt redder e voces: when 
there is natural! delight : when as they are in 
prefence one with another 5 and therefore 
walking wit h.God> zndpleaJirtgofGod, areufci; 
promifcuoufiy for one and the fame thing : | 
For , Gen. 5.22* it is f Aid cj Enoch jh At he walked 
mth God ,and Heb+i 1.5.// u/aid^ that he f leafed 
G$d> 
But you will fay, what benefit is this f 
Ianfwer, that is k great. Goddifpofeth 
of all things in the world 5 is it not wifedome 
then to have him your friend ? Gen.2%..} Jacob 
being to take his journey>//2<tffefaid unto him, 
GodaH-fufficient be with thee. God is all-fuffici- 
lent 5 ifyeehave him, yee have ail : In the 
! creatures there is no luch thing, there is no* 
I thing but vanity in them, they are butascan- 
1 dies, or as Scarres to the Sunne, God is all fuf- 
ficient : all the happinefTe of the creature, 
makes fiotmea happy :. All menfeeke happi- 
nefle, yet they never findc it , without ha- 
ving God: All happinefTe is iu Gods favour 5 
In outward happinefTe you muft have other 
^compounded things. Chrift rebuked them that 
j counted her happy in the creatures, faying . 
Li»k.i!.:7 r Bleff'ed is the wombe that bare ibee^ amithcPaps 
that gave thee fuc^e \ No, faith Chrift, thefc 
will not make a man happy ; but hleffed are 
they which heare the word of God, andkecfe its r 
having 



efSpirituall Death and Life: 



1*9 



having God ye have all things ; God difpofech 
all things, and giveth the comfortable fruition 
of thera. Ye may have all outward things,and 
yet want comfort $ Gods curfe makes allmife- 
rablcj though yee have all that the creature af. 
fords •, therefore give your felves no reft,., till 
yee have got this life, without which God de- 
lights not in you. 

Adam lofing Gods Image was not happy , 
becaufe God was .gone from him *, yet hee 
had all the creatures which he had before. 
This life of grace brings us to thatftate, that 
Adam was in at firft 5 this reftores us to it$ 
fceke not then your happineffe where it is not 
to be found. We all doc as the ProAiga£did y 
we get our portion into wr owne hands > anigoe 
fnm e*r Fathers htofe^and fetktforcur kappi- 
mflcelfewhete^ butycefhallfindeat laft, that 
all elfe is but bushts : Thus the Saints have 
found ir. This life of grace gives reft to the 
foule, all elO in the creature is but vanity 
andvex&von of fair it. Vanity is nothing elfe 3 
but an inefficiency in the creature to give 
that content that wee looked for in it • as when 
we looke for water in an empty well, feeke 
for that in the creature that is not in it 5 wee 
fee its vanity in the ab fence of the good wee 
looke for, and pretence of the evill wee loo* 
ked not for. In God yee finde reft and tran- 
quility, fuch a tranquility as is in the Sea,when 
it is without waves j as is in the upper region 

of 



to2o. 



Ecdesj.34. 



»? 



j(n Elegant and lively Defcription y 



Ioh,$,7«3 



of the ay re, where no tempefts are.Looke on 
the lives of men, who are taken op with tri- 
fles when they are young, when they come to 
a riper age, greater things move them 5 when 
menarewifer, they feele the apprchenficn of 
higher things ; when ye lift up your foules and 
keepe them on the wing, yee are freed from 
troubles and cares. Paul had a greater mcafure 
of this life rhan other men, his Epiftles which 
doe tranfcriltcre AMmam, tranferibcasitwere 
his fbule , declare as much : and hence was 
it that io all his troubles and affli&iens be was 
full of conftancy and comfort : the more con- 
ftantly wc live this lifc,thc greater gainers fliall 
we be. 

Laftly, till yee live this life, yechave no 
afTurance that yee are in the number of the 
eletf. Repentance puts a new life into men • 
till yee finde this in you , yee know not whe- 
ther God is yours , whether God will worke 
this life in you 5 This (hould make us tremble 
and feare , and never to leave till wee had 
got this life. This life is a fruite of cle&ion 5 
wee know not whether wee are in Uctbs or 
EfaH his cafe, till we know we have it : make 
hafte therefore to get it. It lies not in your 
power 5 The Spirit breatheth when avd where it 
liftetb^ ye may feare that God will not give 
it you , if you fpend your life in vanity. Take 
one who neglects you all the time thathecis 
able to doe you fervice $ if heefcekes unto 

________ y° u 



1 



of Spirt tuall Death and Life. 



5* 



you in his extremity for his owneends, what 
anfweredoe you give him,but this i Seeing he 
hathnegle&ed you when he was able to doe 
you fervice , you may ;'uftly refufe him now, 
he is able to doe you none. So if ye negleft 
God whilft ye are ablefortofervehira, and 
fecke to him in your extremity, takeheede 
that yee receive not that anfwer from him, as 
the lfraelttes did in their extremity. Gee to 
your idols ^ and let them helpe you : nay, hee/^r- 
bids leremkh to pray for them. Confider this, 
and make hafte to live this life of grace$ye can- 
not get it of your felves, God muft put it into 
you. 

Now if thefe motives move you to fceke this 
life, and after examination of jjour felves, ye 
finde it not to be in you, then ufe thefe meanes 
to get it. 

The fii ft meases to get and mainetaine this 
life, which is all one, ( for that which begets 
ic doth likewife nourifhit) is knowledge.- a- 
bound in knowledge, get much light; this life 
confifts in light, when a man judgeth aright. 
The understanding enlightened is the frimum 
vivenS) the firft living part : and therefore ye 
fhall finde, that life and light are put one for 
thcother, Ephef.^iq. Stand up from the dead^ 
and chriJlfia/lgiveyM light :and loh. i.^.chrift 
was that light % 4ni that light was the life of men \ 
this lifeftands ininlightning the mind : adde 
£0 this light, yee adde to life. ! The reafon why 

men 



Ier.7.i^cir. 



togfr thisfpi= 
riiuall \ik. 



lit An Elegant and lively Vefcription, 



Obieft. 



Anfw* 



men arc dead, is, becaufc there is a darkcneffe 
io their foules, they fee not the wayes of God: 
therefore they ail: not, they ftepnotforwards^ 
becaufc they are in the darke ' All (Tuning is 
from light, as ye increafe light, fo ye increafe 
life. £/>£<?. 4. 1 8, it is faid of the Gentiles , that 
they were (lungers from the life »fGp^ through 
the ignorance that is in them. The knowledge of 
God, brings men nearer to the life of God. 
Ephe.$.i^ttQli*eJfekfaiAupr0ceedcfremtrHth t 
the words are $ put on the new man , which after 
Gtd is created in right eoufnejje a/td belines ^which 
proceeds from truth. 

But you will objed, that there are many 
who abound in knowledge, who have life little 
enough .* that ignorant men live this life moft: 
that none livd' it lefle, than thofe that know 
moft. 

To this I anfwer , that there is a double 
knowledge: Firft, there isameere heighte- 
ning and informing knowledge : Secondly, 
there is an operative knowledg: yee may have 
I enough of the fie ft , and be never the neerc-.but 
it is the la ft that helps and gets this life ? and 
this knowledge is the gift of the fan&ifying 
I Spirit, this is the operation of God: we doe 
but intormc and teach men , wee cannot make 
them doe any thing.- weecannot make them 
pra&ife. Gods teaching makes this know- 
ledge operative $ per fwades every way, worfc 
everyway. Secondly, there is a knowledg* 



tf Spirituall Death and Life: 



39 



in the habit, and a knowledge in the a&, which 
produced! a&ions : thefc are fet downecb- 
fcurely. Inthe. zPet, 1,12.13, the Apoftlc 
th ere faith , that bee wwld not be negligent to put 
tbealwaies in remembrance efthofe things^ though 
they knew them, and were eftablified in theprefent 
truth 1 yea, Ithinke itmeete as long as I am in this 
Tabernacle, toftirreyoa up by putting yott in re- 
membrance : Peter did not write unto them 
that they might know thofe things habitually • 
for fo they knew them before , but that they 
might know them a&ively,and might prefently 
a&them : forthac end he wrote. The firft 
knowledge is asfparkes raked up in afhes, the 
other as fparkes blowne up : the firft is as the 
fap in the roote 5 the later like the fap that fills 
the branches with leaves and fruite : thefirftis 
a generall knowledge gotten by contemplation^ 
the laft is a pra&icall and a&iue knowledge, a 
knowledge to pra&ife. The Scripture exhorts 
to doe things that intend this knowledge' Deut. 
4. 1 . and Deut. 6. the lfraelites were exhorted to 
hear e and know the ftatutes oft he Lord , that they 
might doe them • to fpeake of Gods -word and wot ks, 
which afles their know/edgejputs them in remem - 
brance of Gods mercies, and ftirres up their 
minds. Ioflu r . 8. he is commanded to reade the 
Law, and to meditate in it day and night; he muft 
reade it not to know it, for at that time, there 
was little written 5 but hee was to reade it, that 
he might doe it. 

But 



• I 



■ ■ - - ■ "" = — '" — ' "■" ■^■"™ 

124 An Elegant and lively Ve/cript ion y 



Obieti* 
Anfw. 






to 



But if we doc this fo much, it will hinder and 
interrupt our bufineffes, fo that wc (hall faile 
of our other enterprifes. 

To this Ianlwer; that this v^ill not hinder 
them, but they (hall be done the better , as 
oyling of the wheeles makes them goe the 
better, pfitii. 2. hee is faid to be blejfed , that 
doth meditate in the Law $fG$d day and night. 
Your knowledge being brought to a&ion 
helpcs you much ; often hearing of the word, 
which puts you in remembrance, addes to 
your life, though it hinders you in other things. 
Thofe who have not the wordtoheare, live 
not under preaching Minifters, who will not 
be at the cofttogetthem, or live where they 
are not, are much to blame, and live not this 
life. Siman Magu* finned , in thinking that the 
holy Ghoft might be bought with mony • doe not 
they alfo finne , who doe leffe than hee * that 
will not give mony for to have the Gofpel 
brought unto them? There is the like fault, 
when as men may have the word, and come 
not to it. If they come to it, though it addech 
not to their knowledge , yet it helpeth their 
aSingand life, Thofe who negleft the con- 
tent reading of the word, who arenotcon- 
ftaat in private prayer , thofe who negled the 
fpeaking and talking of good things, they neg- 
le&thislifc. That Arabian proverbe, Shut 
upthefivewindowes, that the houfemaybee 
full of light , will be of good ufe here : that is, 

the 



^-*yf*to»4 



of Spirituall Death and Life 

the five fenfes being fhjut up, the fuller of light 
fhall wee be; the not flopping up of them, 
makes men ignorant, cares and bufineffespof. 
feffing mens mindes, there is no roome left 
for better things. Let your minds be ftill plod- 
ding on that which may further you in grace 
and truth. It is ignorance that makes wen fir an- 
gers from the life of Qod , Efhe. 4.18, and this 
is not an ignorance that proceeded) from want 
of knowledge, but from the badneffeofyour 
hearts ; Hard hearts make men ignorant : 
why doe men heare and yet are ignorant, but 
beuufe their hearts are hardened i they regard 
not the word , and fo they grow not in know- 
ledge. 

The fecond meanes to get this life is to bee 
much in doing .• be much in doing , in a#ing 
the duties of new obedience 5 the more yee are 
occupied the more ye live ; elfe deadaeffe will 
poffefle you : be therefore ftill praying and me* 
ditating, thefe will revive you : thefearethe 
coales that keepe the heart warme 5 this life like 
water is apt to grow cold,unle ffe it be a&ed and 
ftirredup. 

But I muft be full of life ere I can doe -a&i. 
ons. 

I anfwer that one begets the other ; a&ion 
begets life, and life begets a&ion . as health 
produccth exercifes, and exercife procureth 
health. 

But I am iodifpofed and unfit for fuch ani- 
ons. I 



*?5 



Heb. 3.7.8, 



OtjeB.t. 

Anfyr* 

QbieB.i* 



mm 



mm 



, M . ■ I ' ' " ■ 

126 An Elegant and lively Defcript ion : 



jinfp. 



Omt,S.2« 



I anfwer, that if ye are in^ifpofed, the more 
need you have to be doing, clfe you are more 
unexcufable . the way to get heate is to bee 
a tog : as motion doth bring life to a benum- 
med member, fo doth it to the foule ; be awa- 
ked, be ftirring, this will revive you againe, 
ChriJliAns hearts are awaked when as they them- 
felvesjleepe 5 if they ftirte them up, there will 
be more life in them, Rpm. 2. 13. when Chrifti- 
ans begin to languidly their medicine is to rife 
up and be doing, whence Saint P^/admonilh. 
cth the Gakthm/3al.5.x6J'o mike in the Spirit^ 
thofe who have the Spirit fland not ftill, as one 
that cannot ftirre,but they are ftill a&ing and 
walking: this a&inghelpes this fpirituall life 5 
firft by inlarging and intending this life. Se- 
condly, by preventing that which increafeth 
death.- the more wewalke inthewayesoflife, 
the more we prevent the way that leades to the 
Chambers of death : Be doing therefore, if 
not one duty yet another. In the ftcppings out 
ofyour callings,be doing; be reading and pray- 
ing- Conferring and talking of good things 5 
the negleft of this is the caufe why there are 
fo many dwarfes in grace. Men content them- 
felves with morning and evening duties, and 
it is well if they doe them , but doe you the 
anions of life more conftantly and abundant- 
ly . It is the corruption of our nature that wee 
are not doing : life is maintained by the ani- 
ons of life i habits are raainetained by a&ions 

that 



of Spirituall Death and Life. 



*?? 



thatarefutabletothem$ We live in the com- » 
mandements by well doing, as the creature! 
dothbyfood: Good a&ions mainetaine life, ( 
it receives ftrength from well-doing: Set there- 
fore your fdves to pray, to doc holy duties, be 
ftill praying,doingmoreand more^the more ye 
doe, the more life increafeth. 

The third mcanes to get this life is to get faith. 

Faith helps this life 5 itisalife of faith, and it 

makes us to live this lifeby three feveral waies. 

Firft, it gives a reality to the privileges of 

life, and makes you fee they are pr iviledges in • 

deed : therefore is it that yee ad the duties of 

this life, becaufe yebcleevethat God isfuch a 

God, that ye have fuch priviledges, that yee 

are heirs of all things. If yee thinke that God 

isfuchaoneasheis,inwifedome, power, and 

mercysifye iatend, and minde the priviledges 

of this life, then will you live the life of grace: 

If ye doubt, and queftion with Atheifts,whe- 

ther thefe things be but dreames,then ye intend 

them not and live not this life.He that beleeves 

faith, let me have God furc: the other faith, 

let me have that I touch and feele 5 but the iraa ■ 

ginary things confifting in faith and hope I care 

not for.The more ye beleeve thefe things, the 

more ye are occupied about them, 

y Secondly, faith drawes you on to a&ion; 

and this life is but the a<3iag of the duties of 

new obedience. Faith and perfvvafion fur- 

thecother things : as if one be perfwaded that 

K fuch 



n ■■ il I T 

7*8 AnEleganland UvelyVeJcriptm, 



I 



fuch a thing will hurt him,it produceth an a&i- 
on of ihe will, abftincnce: if a man be perfwa - 
ded that he fhail dye without the Phyfitioa 3 he 
fends for him. So in allothera&ions 5 perfwafi- 
on is that which fcts a man on worke. So in fpi- 
ritualla&ion*, ifweareperfwaded that fuch a 
finne committed wil not make our bodies ficke 
but our foules^e will not doe it- if we are per- 
fwawied ourfoules fhall fare the better if wee 
doe fuch a thing, this make us to doe it ? being 
perfwadedweefhallhavea recompence of re- 
ward, it produceth a&ion, and the more a&ion 
the more life. 

Thirdly ,faith doth it by fitting us for Chrift, 
from whom our life comes: i lob. j. i i.he that 
hatbtbe Sonnehtth life. Firft,the Sonne of God 
infufeth life into him , to whom he is con- 
joynedj the conjun&ion betwixt Chrift and 
us i$ but relative .• asbetweene the King and 
the fubjeft 5 when the fubjefts refolvc to take 
fuch an one for their king, they arc conjoy- 
ned to him ; fo when a woman rdblves to take 
fuch a man for her husband, (bee isconjoy- 
nedtohim. Thea&ion of taking Chrift, is 
to take him asa Lord, tofervehira, asa Sa- 
viour, to have all comfort by him : hee that 
hath the Sonne in the relative unicn,fhall have 
him in the reall union .- the Sonne will quic- 
ken you, as the foule doth the body. A Chrifti- 
an hath the life of the Sonne of God. Gal. 2. 
2 x . I live, yet M 7, but Chrifi lives in me : all 

that 



I - I 

of Spirituall Death and Life. 



*19 



thatIdoe,Chriftd©thitinme: all that the bo- 1 
dy doth, the foule deth it : the body lives not, 
but the foule lives in it. After that manner 
Chrift lives in us : not a good thought or af» 
fedion, nor any refolution or motion of the 
foule, but comes from Chrift : being united to 
Chrift by faith he lives inus./^. 6.43. he that 
cafes myflejhfnddrwkes my bfoodJfuUlive. As 
fleft gives life to the body, fo the Sonne gives 
it to the foule 5 Toeatethe flefh of Chrift, is 
to prize him,to defire and long after him, which 
is after the fpirit of bondage; to eate him, is to 
take him, to come to him,to have him for your 
God: Inthcfetwo things ftands the eating of 
Chrift, Firft in prifing him exceedingly, fo 
as to part with any thing for him$aadtotake up 
his Crofte with all lofles. Second Iy,in beleving 
him to be yours, and you his : this eating and 
drinking of the body and blood of Chrift, ex- 
preffeth our relative union with him, and then 
followes our reall union: the Spit it im med late- 
ly gives this: he that doth the firft, fhallhave 
the fecond. 
But how fhall we doe to bcleeve this ? I ObieB. 

Ianfwer, yeefee the old ^wcommunica 
ted corruption to all his pofterity,becaufc they 
were borne of him 5 fo thofe who are borne 
of the new ./^kw, that is, thofe who take him 
and beleeve in him, have grace communica* 
ted tothem by him : this new birth makes you , comj,^ 
asapalle ofebrift^ ai the other doth of the firft j to 50/ 
K 2 Ai*m:\ 



40 An Elegant and lively Defcription ; 



Ioh.l,l$.l7, 



loh, 
3-4« 



15- x«J. 



Adam : why then (hall not the fecond /&£*/» 
communicate grace as well as the other doth 
corruption ? The pbylofophers were all de- 
ceived in this poynt, from whence corrup- 
tion ihou-d corner but wee know that it came 
from Adam 5 and fo doth grace come from Chrift. 
To gt t this life, let us feeke it in him, let us be 
Ieeve more, let us be humbled more , repent 
more , and take Chrift more : take him on any 
condition, prize him , fet him at the higheft 
rate, hold him faft. As in the anions of man- 
age, thofe who are toinarry will not part upon 
any condition 5 they take one another for ri- 
cher, for poorer, for better for worfe ; after 
this manner muft wee take Chrift, the more 
yee take Chrift thus, the more yee have the 
Sonne, and fo yee live more the life of grace. 
All grant that this life comes by the Spirit 5 
and there is no way to get the Spirit but by 
the Sonne. Yee muft firft eate ere yee can bee 
nourifhed; yee muft fixe your eyes on his paf- 
fion, as the wife doth fixe her eyes or her hus- 
band : yee muft feeke this life from the Spirit 
ultimately J>ut yee muft firft have the Sonne, 
2nd thenyee hive life .- Me muft have the 
Sonne that will have this life 5 he muft be in- 
grafted into Chrifi as the branches are into tie 
r cot ex get Chrift^and then this life (hall abound 
in you. 

The fourth meanes to get and increafe this 
Iife,is the communion of Saints. The month of 

the 



I of Spiritual! Death and Life. 

the righteous is aweB. firing of life ^ Prov % 10,20, 
they put life into thofe that have it not, and in- 
create it in thofe in whom it is, E/^.4. 24* 
Their fpeeehes tnimfter grace to the hearers • they 
edifie them : hearing of the word of life , and 
talking of the fountainc of life, puts life into 
men. The life of the body doth not commu- 
nicate it felfe to others 5 it is otherwise in the 
lifeofthefoule; the life of it makes others to 
live more .• as Iron flnrpens Iron, fo one holy 
man doth another. See it by the contrary. In 
evill men who are dead there is an aptnede to 
dead others,their words are ascontinualldrop- 
pings to put out this life $ their tongues are fet on 
yfireofhelljames.^6. The tongue of good men 
is a cole fetched from the Altar, they have fire 
within them. When two lie together they 
keepeooe another war me$ thereis a&ionand 
redaftion 5 which ingender heate: fo it is in the 
communion of Saincs^ic is a powerfull meanes 
to get and increafe this>life. The tongue 3 the 
example and communion of the righteous is 
fullof life,it.is powerfull to make men Ywe.GaL 
2A^.?aHlfy^zVingtoPeterJMth^whycompelIefi 
thou the Gentiles to live after the marmtrofthe 
lemes} he ufed not outward compulfion, his ex- 
ample and life was a compulfion. The com- 
pany which wee keepe , com pells us to doe as 
they doe.- Evill company are the Divels fnares, 
they doe as brambles, keepe usia, and fetter 
us 1 the futableneffe of evill companions 
K 5 drawes 



141 



14* 



I Sam.io, 10. 
ii.iz* 



An Elegant and lively Defcriptwi, 

drawe s out our lecrec corruption : He that re- 
folves to live this life, mud refolve to withdraw j 
himfelfe from evill company, who arc a ftrongi 
temptation unto evill, and betake himfelfeto ! 
the communion of Saints. 

There is a difference betweene leading our 
felves into temptation , and being led into it: 
when you leade your lelves into temptation, 
( as you doe when as you rufh into evill compa- 
ny) you are out of the pale of Gods protedi- 
on : if you touch pitch jee cannot but tee defiled 
with it y wherefore make your company good : 
this is an cffe&uall and powerfull meancsto 
beget this life in you. Saul being among the Pro- 
phets ^ changed his fiirit, and became a Prophet: 
one that goeth faft, makes thofe that goe with 
him to mend their pace. Aft. 1 1; 23. 24, it is 
faid of Barnabas z being a good man and full of the 
holy Gboft, and of faith \ that he added much pegple 
unto the Lord. Which manner of fpeaking 
j fhewes, that the fpeeches of thofe who are full 
of faith, helpes to breed faith : that if men be 
full of the Spirit, they quicken the Spirit. 
Evill company deads men: they are thetrunkes 
through which the Divcll fpeakes : and this 
deadingis done in aninfenfible manner, and 
then mod of all where it is lead perceived. 
Evillcempanypoyfonsmen; a man turning 
his opiaion (which company can doe \) is molt 
of all poy foned, when as he thinks that he hath 
leaft hurt. 

The 



of Spirituall Death and Life. 

The Iaft mcanes togetand increafethis life, 
is that which is mentioned in the text 5 and that 
is, the hearing of the voyce of the Sonne of God : 
this will beget and incrcafc this life: that is, if 
when wee ipeake to your cares, hcefpeaketo 
your hearts,then ye live. Ye have two teachers , 
the one is he that fpeakes to you, theotheris 
Chrift. Heb ,8. 1 j . iheyfulino more teach one 
another, for they fiattall be taught of God. There 
are two flieapheards, the one is hee that feeds 
you, the other is the great (heaf heard cfthejheepe: 
Ther are two great voices,thc one fpeaking out-* 
wardly to thceare, the other when as 'Chrift 
fpeakes efte&ually to the heart. 

When Chrift fpeakes inwardly to the heart, 
then men live and not before. This is fuch a 
fpeech as Chrift fpake to Lizarus t Laz,ar?ts come 
forth, and he came.- his fpeaking puts life into 
us. Now what is this inward fpeaking of life 
to the heart ? It is nothing elfe but to perfwade 
fully 3 and every way to convince us, that it is 
beft to take Chrift, to kt to an holy courfe, to 
leade a new life. There is a fpeaking that 
comes neare this life, and is not its that is, 
when as men heare and understand the way, 
and apprehend the things ef God,but praftife 
thetnnot. Here is a proximity to this life, yet 
it is not this life. Let a man eorae fo neare as 
that he thinkes he a&s it, yet he isdead if he a& 
it not ; when hea&s it, then he is made a li- 
ving man $ and then hee thinkes and beleeves, 

K 4 that 



*4? 



Heb.13,20. 



loh.i 1.4344 



j 44 ^ n E hg ant m d fo e b D efcription. 



that the wayesoffinne are evil), and that they 
areevill to him. When God doth convince 
us that fuch a thing is evil!,and that it is evill to 
us, then we live and not before. A man having 
a bufinefle to doe, if all be done but one thing, 
the not doing of this one thing crofTeth all the 
reft s buc that being done,hisbufines is brought 
to parte : foin this life of grace ; if a man have 
many offers of grace which doe not fully per- 
fwade him 3 thisis not enough, if Godshelpe be 
abfent : but when once hefpeakes, he doth 
fully convince and per fwade us, and makes us 
tocontinew. As Sathan having leave, from 
God never gives over vexing man j fo the 
Spirit of God doth never ceafe to keepeusin 
good things ; and where there is this life, there 
the Spirit dwels. 



uep. 
Anfw. 

Matth.SMJ. 



But after what manner is this effe&uallper- 
fwafion wrought/ 

Ianfwer, when as God gives an eare, and 
fpeakes a voyce for it to heare : Be that bath 
an earc to he&re^ faith Chrift , let him heare % 
Wee then heare, when as there isaliftning 
and yeelding difpofition wrought within 
us .- When as wee preach, there are many 
that have hard hearts, and nothing for tofof- 
tenthem; therefore the word falls from them 
as raine from a ftone : but if there be a man 
that God will chufe, he fits his heart, and fo he 
is perfwaded.- This is called the owning $f 



of Spirhuall Death and Life: j a^ 



the underftanding y Lnk. 24,45. Hee opened their 
underfianding , 1 hat they might underhand the 
Scriptures. When we fpeake to men, we few 
as it were upon fallow ground which will beare 
no Corns unlefle God plow it. Thofe that 
(aw the miracles of 'the Loaves \efleemed them not \ 
I becaufe their hearts were hardned.£/i&^4 t i§. 
They are alienated from the life of Goi, thororv 
the ignorance that is in them 9 becaufe if the blind* 
neffe rf the ?r hearts, that is, they are not fen- 
fible of finne, and death, the word or the 
threatnings : when God takes away this hard- 
nefTe,theyarefittoharken 5 then conies light 
the beginning of life , jvhich is the informing 
of the underftanding, to judge righteous 
judgement. Thofe who have the life of Chrift, 
ifheefpeakes, it quickens them. Itis the in- 
ward voyce that quickens : feeke therefore to 
Godearneftly 5 that Chrift would fpeake to 
your hearts : yecheareand are not quickned, 
becaufe he fpeakes not. And thus much for 
this fecond point : that all in Chrift are in a (late 
oflife. 

Wee come now to the third point, that 
may be noted out of thefe words , and it is 
this. 

That the voysetf the Sonne of God > is theonely 
meanes to translate men from death to life. Men 
before they hcare the voyce of the Sonne of 
God are dead, Chrift by his voyce makes them 
living men. This voyce is the onely meanes, to 



give life: 



there 



Iok.5.26# 



Do&. : 



i 46 An Elegant and lively Vefcription, 



Gen.9.27« 



Rcafoni oithe 
point. 

I 



I there is no voyce but this that is able for to doe 
it -.that's the fcope of this Text. This propo- 
fition may bee refolvcd into two parts, Firft t I 
nothing elfe is able to tranflate men from death 
to life. SccondIy,this is able for to doe it. As 
it is fayd of faith, that it juftifies, and nothing 
elfe but it can juftifie : fo may it be (aid of this 
voyce, that nothing elfe can tranflate men from 
death to life, and this can doe it- To tranflate 
from death to life is nothing elfe but effectu- 
ally to perfwade and change the heart: now 
nothing elfe can thus perfwade and alter the 
heart 3 but this voyce of the Sonne of God.God 
himfelfe frames the hearty it is as a curious 
framedlockej nonecanpickeit, but heeJchat 
knowes the turning of it. God onely fits the 
perfwafions to the turnings 2 mens perfwafions 
arc as one that will unlocke a lock* with a 
wrong key. God onely can per/wade Japbetb to 
dwell in the Tents of Shem. Minifters cannot 
doe it.Efay. 57,1$ J faithGod)Cr eatetbtfrustfef 
thclippes^ thatis 3 1 make them to bring com- 
fort. / create the fruit e of the lippes for peace by 
\ my power. That this is (o you may fee by di- 
vers reafons. 

Firft 3 thatitisfo 3 feeitbythis, we fpeaking 
to the quickeft, often times they beleevc not 3 
but then others doe :jthe fame fometimes be. 
lecve, fometimes not. If man were the folc 
1 caufe 3 the word would have the fame cftecl at 
all times* 
I Secondly, 



ef Spiritual! Death and Life. 



47 






Secondly, this is life 3 and God onely gives / 
life :ir is a J the breathing of life into a clod of 
earth. It requires an almighty power toworke 
this in thofe that bekeve.Ephe. i.ip«2o. The 
fame power that rttifed up cbrifl from the dead, 
ratfedftsup : it is an almighty adtion to give this 
life. 

' Thiidly > ifit were not proper to Cbriftand 
hisvoyceto tranflate men from death to life, 
hec (hould loofa his chiefeft foveraignty : hee 
quickens whom hee wifl: hee hath compasfion on 
whom be will have compasfiomlf men could tran- 
flate men from death to Iife> then it would nor 
be proper to God to doe it. 

Laftly,as nothing elfe can doe it,fo the voyce 
of the Sonne of God is able for to doe it. At 
the firft creation all was made by the voyce 
of God; hee faith, Let there be light 3 and there Gcn 'W« 
was light : let him fay to any man, follow mee 5 
andhedothic, Matth%9>$. he faith tothePuh* 
lican fitting at the receipt of Cujlome^ fellow me • 
and hee left all, an A rofe up and followed him. 
Chrift fpeaking to his eare and heart, made 
him to follow him ; his fpeechwas like the 
fpeech of Eli as to Elifha, he followed him^ and 
could not ehufe but doe it ; Chrift fpeaking wee 
cannot but follow him. 

But what is this voyce of the Sonne of God 
that tranflateth men from death to life ? 

I anfwer, it is nothing clfe but an inward 
workcofthe Spirit, by which hecperfwades 

men 



lo. 



Quejl. 



48 An Elegant and lively Vefcription, 



$€R.i«I« 



Ioh.T«I« 



men effectually to turne from darkneffe to 
light, and from the power of Sathan to God. 
Ic muft be underftooi of the effe&uall wor- 
king of the Spirit, becaule who ever doth 
heare it, lives : this voyce reaeweth and chan- 
gcchmcn 3 traaflatipgthem from death to life. 
Now this effe&uall fpeaking confifts in two 
things. Firft,ifl propounding the objeft, the 
truth to the heart. Secondly, in the perfwafion 
of the truth. 

Firft, the Gofpel muft be laid open to tbe 
heart, all things neceffary to falvation muft 
be manifefted to it 2 then there muft be light in 
the heart to apprehend thofe reafons which are 
propounded. The Scripture propounds things 
by authority : and when as things are thus ex- 
pounded, the holy Ghoft doth kindle light, to 
apprehend them, which another doth not. 
Marke how Moyfes beginning his booke, faith, 
that tn the beginning it was t husband thus G&ddid^ 
he doth not perfwade tbcm by arguments to 
beleeveit • fo /<;£# begins his Gofpel without 
perfwafions, In the begining wasthetvord^c. 
lb the Apoftles commiflion wzs^Goe and preach 
that ChriH is Come ; he that beleeves fbalibefa- 
ved) he that beleeves not \(hdl be damned : The 
word of it felfe is fufficient authority: when the 
Gofpell it felfe is thus propounded , then the ^ 
holy Ghoft kindles light in men. And when 
as the Gofpell ie propounded, and light kin- 
died , then this life is wrought. Now there 

arej 



ofSpirituall Death and Life: 

are three degrees of working this life by the . 
Spirit* 

Firft, there is a ftirring up of men, to attend 
to the voyce of Chrift : many there are that 
heare, yet attend not.AB.16. 14, The holy Ghoft 
opened the heart of Lydiajte attend unto Pauls prea- 
ching. We fow on fallow ground till the Spirit- 
opens the heart to attend to the things that are 
fpoken. 

The fecond worke of the Spirit is to con- 
vince and per fwade effe&ually and fully, lob. 
1 6. 8. The Spirit fall convince the world o/fime: 
that is, it thall convince and perfwade tho- 
rowly : none can doe this but the Spirit. It 
doth alfo farther perfwade men , that it is 
good for thcra to be convinced, and this is 
when the knowledge is full ; when as all the 
corners of the heart are anfwered , and the 
minde refolved to pra&ife : Hypocrites and 
civill men are perfwaded , yet not fully $ there- 
fore they never pra&ife 5 if one objeitionof 
the heart bee unanfwered, yee never come to 
pradiife; 

Thelaft worke of the Spirit is to keepethis 
voyce on the heart, that it vanifhnot. lames 
1.2 1. The ingrafted wcrdis that which is made 
able to five your foules^ and none elfe. Men 
may attend for a flafti, but the Spirit muft 
ingraft the Word into the heart ; which as a 
fprig ingrafted , growet bigger and bigger, 
and hath fruit from the fap : other men having 

truthes 



149 



mo M Elegant and lively Vefcrlptioyi, 

truthesnot faftned on them, they grow weaker 
zni weaker. 

Totmderftand fully what thisvoyce of the 
Sonne of God is ; ye rouft know that there is 
a double voyce. Firft, an outward voyce of the 
word which all heare. Secondly, an inward 
voyce of the Spirit. This I collctf out of Eft, 
69* Goe t o that pe$plc and tell them, heart je in- 
deed but not underfiand^ fee jet indeed, but not 
perceive , that is, they (hall have an outward 
hearing, an outward knowledge, but not an 
inward. There is a common knowledge which 
all thofe have, who live in the Church : and 
there is a knowledge that is oncly proper to the 
SaintSjWhich faves them. The differences twixt 
thefe two knowledges • that of bypocrites,and 
of them infixthofthe#^ra*w$ twixt com- 
mon knowledge , and effe&uall knowledge 
that is wrought in the hearts oftheeleft, are 
thefe. 

Firft, common knowledge is confufed and 
generall; thisisdiftindi, inward and particu- 
lar: that is, the voyce of the Sonne of God, 
fpeaking in the Miniftry to all, may breed a 
knowledge of truthes in men 5 yet they apply 
them not to their hearts, and the turnings of 
them; H;j«4.i r. ibeWerdujharptrthanatwe 
edged Sword, difcerning the thoughts and inten- 
tions of the heart y piercing even to the dividing 
of under thefoule andJ/9rit y andof'}oynts and mar- 
row* that is, that Word of God that is lively 
indeed; 



ef Spirkuall Death and Life: 



isi 



indeed; that voyce of God that is effectuaii 
tofalvation 3 itis&arpe, it ftrikes notingenc 
rail, but enters the inward parts. A ftaffecan - 
not enter the fle(b 5 it may bruifeic 5 but the 
voyce of Chrift enters like a two edged Sword, 
difecrning twixt morrall vermes, and fuper- 
naturall things wrought by the Spirit 5 ic 
diflinguifhethexa&ly twixt the re&itude and 
obliquity of mens hearts : this is proper one- 
ly to the faving knowledge of t he Word -. As 
nothing is hid from Gca , but it u naked to bis 
fight • fo it is to his word : See if the word 
bediftin& to you s elfe you know nothing. 
A man never knowesany thing, till he knowes 
the Elements j partsand grounds of it ; the 
voyce of the Sonne of God onely makes you 
know things thus particularly. So in other 
things yce know not till you know particu- 
lars, Arifiotle faith; amanisnotaPhyfition, 
that knowes things in general!, in the groffe, 
but he that knowes them in particular. This 
is not to be a Phy fition, to know that fuch dry 
meatcsare good for a moyft ftomacke, unlcffe 
healfo know dry meatesandrhe Symptomes 
of a moyft ftomacke : fo it is in the knowledge 
of the Word. To know what regeneration 
is, is not enough . except yee know the parts, 
the kinds and fignes of it. To know that none 
aretrdn/lated from death to life, that love not the , 
brethren^ is not enougtf^exceptyee know the 
brethren and love them. To know, that*** 

that 



*5* 



^n Elegant and lively Vtfcription, 



Gal.?,l4« 



Ioh.x©, 



that is in Cbri/t hith crttcifisd the fls[l> , with the 
Affeftiots ani lafls thereof^ is nothing, except: 
yee know t'nc yee your felves have crucified 
it- This particular knowledge is chat which 
makes manifeft to a man the fecrets of his owne 
heart, iCor. 14.25. that is, the voyce of the 
Sonne of Goi, difcerneth the fecrets of the 
heart, to know things particularly that are in 
it. Thefeepe diftinguifb the voyce ofthefkeap- 
beards from the voyce ef a fir anger ; when men 
come to heare, they heare the voyce and di- 
ftinguiftinotthe found, becaufc they want this 
particular knowledge. 

Secondly, this hearing of the voyce of the 
Sonne of God workes a quicke fence , in the 
hearts of thofethat heare it, which the out- 
ward voyce doth not : and this follovves the 
former. Let knowledge be particular, it 
workes quiefce fence, /ft£. 4.1 i.the word is cal. 
{^lively in operation>.now lifeconfifts inquick- 
ne(Te,and motion^the voyce of Chrift fpeaking 
effectually breeds quickneffe. Solaindividvaa- 
gunt etfentiunt^ A knife in generall cuts nothing, 
1 the particular knife cuts. To know in generall 
\ you are fmners,havc corrupt natures, offend in 
many things, workes nothings it is the reflexi- 
on on your particular finnes that workes, this 
makes men tremble. Act. 2.3 6. 3 7. Peter having 
told the /ewes thatthe^ad crucifiedchrift, that 
pricked them at the hem .As it is of finncs,fo is it 
ofcomforts 5 particular comforts only worke. 

If] 



of Spiritual! Death and Life. 



Si 



Ifonecanfay, lata thus and thus, then com^ 
fort followes : fo particular threatnings make 
men fenfible. When God faid to Adam, Haft 
thou not eaten of the tree whereof 2 faidtbou fioul- 
deflnoteate} this made him feare. The word 
doth breed a quicke fence : they who have not 
this true voyce founding to theai, ( Efay.6+9.) 
In hearing they doe not hear e i and feeing they doe 
not fee . their hearts are fat, their ear es heavy , 
and their eyesfbnt. Rom. u ,8 1 God hath given 
them thefpirit offlitmber ; that is, when as men 
heare his voyce in a common manner, they are 
asa man in a (lumber : it ftirres them notv their 
hearts are fat -, that is, they are fencelefle : for 
fat is without fence. The property of them 
{ that heare in an ineffeduall manner isthis 5 they 
have a fpirit of fluraber, they arc a$ one hearing 
a tale, when as his minde is otherwhere. If 
the things propounded were naturall , they 
would heare them well enough 5 but they are 
fpirituall, therefore they are dull of hearing 
them. 

Thirdly, which followeth the fecond •> thofe 
that heare the voyce of the Sonne of God, 
have experirneotall knowledge, the other is 
but.fpeculative. I C^r.2.6.9. Wee preach wife 
dome to thofe that are per feci : fnchvpifedome, as 
eye hath notfeene , eare hath not hear a , neither 
hath it entered into the heart of man ; bat God re- 
vealeth it to us by his Spirit* that is ^ thecheefeft 
in knowledge, have notfeene with their eyes 3 

L or 



Gen,j< 



II, . ■_ I I I I I " ' ' ^ 

l 5 4 An b legant and lively V ejection, 



or heard with their eares ; but thofe that heare 
the voyce of the Sonne of God, have anex- 
pcrimentall knowledge which others have not. 
This experimentall and favingknowledge hath 
triall. iJob^A^Iwrittuntoyoufathtrs^ecaufe 
you have knowne him that was from the begin* 
ningx expound this by the 33. of EzekieB,^ 
When this commeth topaffe^ then [had yee know 
that a Prophet katbbecne amongfiycui tfcatis, 
whenlfhalldoethis, they fhall know expc- 
limemally that there was a Prophet amongft 
them. 1 1 oh. 5,19. wee how that weeareofGod^ 
that is j wee know it experimentally; they can 
fay ofthis 5 asitisfaidinthe 1 oUoh.i.i.That 
which we have heard , that which wee havefeene 
with our eyes , that which wee have looked upon^ 
and oar hands have handled of the words of life 3 
delarewe unto you. David takes it as peculiar 
to himfelfe, pfal.9, 10. 7 bey that know thy 
name willtrnjl in thee^for thou Lord halt not for - 
faken them that fee ke thee ; that is , they that ex- 
perimentally know thee will truflin thee : for 
thou never fayleft them that truft in thee : they 
know it by experience, i.Pet. 2.3. Defire the 
fincere milke of the word that yon may grow there- 
by: if yet have tafted that the Lord is gracious. 
We find in the Saints a longipg after God:they 
defire him > which others doc not ; thus did 
David: Moreover they have afiiirance of fal- 
vation, which others have not; and thisafiu- 
ranee comes from fence • eptimx demonftrath 

eft 



o/Spirituall Death and Life. 



155 



eftafenfibus 5 thebeft demonftration is from 
fences as he that feelesthe fire hot fcnowesit 
be ft $ tatting breeds longing 5 affurance from 
experience breeds certainty. 

Fourthly, effe&uall knowledge chat is bred 
by the voyce of the Sonne of God, makes men 
approve and juftifie the wayes of God, makes 
them torelifti them : this followes the other 5 
when men have tryed them tfc?y approve 
them, lob. 6.61 . The Spirit quickens , theflefh 
profiteth nothing ; the words then that I fpeake y 
they are Spirit and life. Chriti having fpoken, 
that his body K9as meate indeed • man; were of- 
fended at if. then hee faid , The Spirit doth quic- 
%n , that is, yee accept not my words, be- 
caafe yee have not the Spirit, yee have but 
flefb. that is, a common knowledge-, my words 
are fpiritua\l , and yoware carnall, therefore 
they doc not relifh you. Thefe words are 
otherwife interpreted by fomc: that is, thefe 
materials profit nothing without the Spirit; 
but the other is undoubtedly the meaning, 
for fo it is through the Scripture : the Spirit 
profits, that is, faving knowledge wrought by 
the Spirit / men not having it, doe not ap- 
proved It cannot be otherwife- where the 
voyce of Chrift doth found effeftually , there 
they juftifie this : Wijedome is jufiified of her 
children, Lh^. 35. K^.10.15. »«*'*'- 
Mare the feete of them thac preach theG$slof 
peace? that is, they fee much beauty 10 the 
r L 2 wayes 



4- 



■ — ■ 

r 6 An hkgant and lively T>efcription, 



Ioh.7«l2V 



I Cor. 4« and, 

a Cor,6* 



wayes of God, that they are bcautifull to them, 
they are vileto others. The Scripture often 
toucheth this, that when as there is but a com - 
mon knowledge, men relifh not the word, 
&H».8.theytaftnot the word: rhrfpirituall part 
of the word crofGng them, is bitter to them, 2 ] 
Cor.isi^Jhe word is cornered to a fwee t favour-, 
to many tt is not fo , to feme it is the favour of 
death to death: it is a favour diffufed through the 
houfe, many there are who abhorre it , and 
being guilty of death it leades them to death: 
In others it is the favour of life 5 that is^ they 
fmell a fweetneffe in it , it brings them to life, 
to heaven $ the word being powerfully taught, 
there comes afavour : feme fmell fweetneffe 
in it, othersdoe not fo. Luk. i.^whenCbrtft 
jh all come ^ the hearts of many jhali he opened fo ap- 
prove or difapprovehim : therefore he is J aid to he 
fet for the fall and rijwgofmanyi So when he 
aunefomefatd he wot a good man^ others that he 
was a divclifomc faid that the Jpojlles were good, 
feme that they were bad s See how yce approve 
the word in itsfelfe, and as it is expreffedin 
mens lives. 

Fiftly, if it bee a right knowledge, it 
breeds holy affe&ions ; the other doth not: 
this followcs the other. If men juftifie the 
Wordjthen they affe&it. Its a general rule, 
that all full pcrfwafions draw on affe&ions : 
let it bee but a per fwafion io habit, it ftirres as 
the habit is. 1 Thefi.6, My word was toyc» not 

in 



of Spiritual! Death and Life. 



*57 



m wordbut tnpewer J?ecaufeit didworke in youioy 
in the holy Ghoft.ler, 2 3„2£.God comparing the 
word of true and falfe Prophets together^ faith 
thus j My word is asjire y and as the hammer that 
breadth the /lone: it is the powerful! word if 
it (hires your affections. Luke thelaft, chrift 
(peaktng to the Difciples that went with him to 
Emmans^ their hearts burned within them: they 
were tull of holy affe&ions. Confider if yee 
have thefc holy affe&ions. Holy affe&ionsin 
the Scripture are afcribed to this knowledge, 
every where 3 where men heare, or know a. 
right:Pfal.ii2.i*BieJfedis the man thatfeareth 
the Lord, that delighteth greatly in his Comman- 
dements. Pfafo.i.Blejfed are they that delight in 
the Law of the Lord ; See whether there be holy 
affe&ions wrought in you by the word. Felix 
did tremble at the Word ^ (0 the fecond ground re * 
ceivedthe Word with\oy^but not with holy\oy. 
But how (hall wee diftinguifh them ? 
I anfwcr,that if your joy be holy joy,affli<£H- 
ons will not put it out:if your ioy be carnall joy, 
perfection puts it out: but ioy in the holy 
Ghoftis notextinguifhedby the contrary. 

Sixtly , that knowledge which is lively 
brings forth a&ion 5 it is powerful! in mens 
anions, it ha&ive and mighty in operation, 
Heb.q. It workes in mens hearts and lives 
mightily, to overcome all contraries, Efa.6, 
Io. Make the heart of this people fat , maketheir 
eares heavy ^nd (hut their eyes^ leafi they fee with 
L 5 their 



A& t*. 

Math.ij, 



Obieit. 
Anfa< 



158 An Elegant and lively D efcription, 



ObieQ. 



their ejes> and heare With their eares, and under- 
ft and with then hearts ^ and converted bee hea* 
ied^ that is, Let them have fuch a common 
knowledge a$civill men and hypocrites have, 
and no more 5 leaft feeing arighr, they under- 
ftand with their hearts and be converted, and 
they bee healed. Seeing with their eyes, is 
meant feeing with this knowledge , which if 
they fee with, their hearts will be wrought on: 
their hearts being wrought on , they arc con- 
verted , and then they arc healed. This fol- 
io wes on the other. Let the affe&ions be ftir- 
red^and adions will forthwith followjbecaufe 
they are the immediate principles cfa&ion; 
what one affects hee doth j thefe are tyed all on 
one firing: flafhyaffedions, flafliya&ions./*&. 
£.45, Chrift fpeakesthus of this knowledge ; 
They J1)all all hee taught of God • every man there- 
fore that hath heard And learned of the Father, 
eommeth to wee : that is , every one that heareth 
this true voyce of the Sonne of God, comes 
tome, that is, they breede anions whereby 
they come to me. See if your knowledge bee 
operative, lam. 1. 2 1. the Apoftle diftinguifl> 
ing of hearers, faith thus, Bee not hearers onely 
but doers too; if yee finde not this operative 
working change, Chrift hath not fpoken to 
you. 

But even the Saints have many defers in their 
a&ions,therfore a&ions follow not hearing and 
knowledge* 

To! 



of SpirituaU Death and Life. 



l 59 



To this I anfwer, that as their anions are 
wcakc and faint, fo their kn owledge is weake. 
Ueb. 12.5, They often forget and rnuft be put in 
mind.z Pet, 1. 1 3. They mttjl be flirted up by put- 
ting them in remembrance $f tk$(e things xshich 
they have forgotten. Secondly, this faile is from, 
forae doubt, from fomefhaking within : when 
as you ke a defect in anions, oraffe&ions, it 
is becaufe you want this convincing know- 
ledge. The way to ftirre up affe&ion and acti- 
on, is the Word, which increafeth this opera- 
tive knowledge. 

If then it be fo, that the voyceof the Sonne 
of God is the onely meanes to tranflate men 
from de ; ath to life , let us examine our felves, 
whether we have heard the voyce of the Sonne 
of God, orno^ If we have not, then let us 
know our cafes, and be humbled: they that 
have not heard it are dead. Conftder it is your 
diftinft knowledge, not a knowledge in groffe 
orgenerall, that inlivens you. Know yee the 
paflkges and working of regeneration and re- 
pentance ? finde yee the, Wordas fire, and as a 
hammer ? the Word is fuch-in its ownc nature, 
and will be found fo of them that receive it a- 
right. Have ye an experimental! knowledge ? 
approve yee Gods Image, his wayes in the 
Word, or in the lives of the Saints ^ doe yee 
juftifie wifedome i are your hearts opened at 
the bearing of the Word ? doe ye like it ? At 
Chrifts coaiming many hearts were opened, 
L a becaufe 



Anfw. 



rt*i. 



1 6o An Elegant and lively Vejcriptien ; 



I oh. 10.3,4.. 



Aft, J 7,30, 



bccaufe then his Word came, and it opened 
many mens hearts, (hewed them what they 
were. How doe yee affed the Word, and I- 
mage of- God in the lives of the Saints? how do 
yeerealifh holy affeft ions in them? bleffedncfle 
goeth alwayes with them. Affe&ions are al 
wayesa figneofthis life: have yee received j 
the Word with them ? have yee forrowed for 
your finnesf doe you delight in God? This 
wil beget holy affe&ions which wil laft$ affii&i- 
ons will not put them outjholy joy is not dam- 
ped with afflidions, carnall joy is. Whgtare 
your lives and a dions ? If yee feeing others 
holy, cannot doe as they doe, this voyce hath 
not fpoken to you; AH who heare Chrifts 
voyce will comeand be doing. lam. \. 11. If 
doing bejoynedwith hearing, ifyeearedo* 
ersas well as hearers, this voyce hath fpoken 
toyou*, if your praftife be not joyned, yee are 
deceived. If yee finde upon examination 
that yee have not heard this voyce of the Sonne 
of God, remember that Chrifts fheepe heart his 
voyce ; yee may therefore feare yee bee loft 
fheepe if ye heare it nor. He that hath an eare 
heares the Gofpel 5 If it be hidden^ it is hidden 
to thofe that per ijh^ where men live in ignorance 
and heare not^God regards noi it fomuch : thats 
not the time of try all. So where they have the 
Word as wheate covered with chaffe, it tryeth 
not • but when the Word commeth with autho- 
rity , and not as the Scribes • when Cbrilfs 



voyce 



cfSpirituall Death and Life. 



\6i 



voyce founds in theWord^fee howyeeareaf. 
fe&ed .• if then yee hearc not, yes are dead. 
C*»/.2.Cbrifts comming is compared to a Sj?>ing 
time , wherein the flowers appeare ou the 
earth, and the birds begin to fing, and the 
trees put out their greenefruite.- thatis, when 
Chrift makes himfelfe knowne, it is Spring 
time : doe you fpring when the Word comes, 
when the meffages of falvation are made 
knowne unto you i If not., yee are dead. Our 
end in fpeaking this is not to trouble you, but 
to bring you to falvation. I will therefore fhew 
you what keeps men off from hearing Chrifts 
voyce,that knowing the impediments yee may 
remove them. Now the impediments are fe* 
ven. 

The firft, is felfe-wifedeme $ this is a great 
impediment from hearing the voyce of the 
Sonne of God ; felfe conceitedneffe hinders 
men much, becaufe it breedsadefpifingofthe 
wayes of God . I Cer.i . 14. The naturall man re~ 
ceiveth not the things cftbe Spirit of God % for 
they arc foolijhnejje -with him : therefore, 2 Cor. 
3. i8« If any man feem^ to be wife in the nor ld 3 
let him become a J 00 le that he maybe mfe\ that 
is, let him lay afidc that wifedome which be- 
getteth pride in his heart. Micbais difpofi- 
tion is in every one of us more or leiTe, (bee de* 
JpiJedDavtdi (6 men chalke out a way to tbem- 
felvcs, in which they will goe , they will 
feeke their owne wayes, and will not befub- 

ie& I 



Ill I J ' 

1 6z An Elegant and lively Vefcription^ 



l CcM,j-oi 



-.1 



je& to the Law of God. Rom % S % j. ThecarnaH 

mind is enmity with God, for it is not fubzefilto 

the Law ofGod^ neither indeed can it be. a Cor. 10. 

5,the Apolile fpeakiag of imaginations, faith, 

that men with them build up themf elves again ft 

God, and will not alter their ceurfes. The greatefi; 

oppofition is in mens minds : take a man that 

hath a true opinion, itiseafy to remove his 

lufts, but falfe iudgements ace as bulwarkcs a- 

gainft Gods wifedome. Men will doe thus and 

thus becaufc they thinke their ftate is good. 

The Scribes and Phari/ees come not to Chrift, Lu\ % 

15. 1. but Publicans and finners came : foit 

is with men now, doe we lay open their finnes 

unto them, yet they will not bee perfwaded : 

men will bee righteous of themfelves, and 

will not bee perfwaded that Chrift rauiUw 

made unto them right eoufnejfe 9 and redemption, 

and wifedome. This opinion of our felves is a 

great impediment, this contemnes the Way 

of God, and fafhions out our owne wayes*, 

this contenting of our felves with our prefent 

eftate makes us to erre : therefore Pfal up. 

21. Cur fed are the proud that are alwayes erring 

from thy Law : Selfe conceit makes men 

erre. 

Thefecond impediment is cuftomc : men 
have beene ufed to fuch wayes , and will not 
alter them. loh.q. 1 a. the woman of Samaria was 
much held off with this argument # Chri ft com- 
ming to teach her the doftrine of falvation ; 

Art 



of Spiritual! Death and Life* 



16$ 



Art thou greater , faid fhee , than our father Ja- 
cob that gave us this Well ? This opinion that our 
fathers have gone this way, and k is tranfmit- 
tedtous, hinders meamuch 5 men cannot in * 
dure newneffe. Let is taxed fur this by the 
Sodomites, Gen, 19 • 9* This fellow camemtofo- 
lornehire, and will he now bee a lud; s e ? So Ail. 
17. Paul preaching at Athens, the Athenians 
asked , what new doctrine tsthu that thou preach - 
efl i Men being accuftomed to a way, it winns 
their opinion ; men having once judged, 
are loth to judge againe : cuftome winnes 
their affection. Change is trouble-feme : men 
having gone long in a courfe they wili ftiji 
plod on in the (acne traft. Cuftome of our 
fathers, or country 3 or place where tot e arc 
our owne cuftome makes us loath to forfakt 
it. 

Thirdly, Similitude is a great hinderance. 
Exod.j.2 2 . Pharaohs heart VPOi hardned becaufe 
the Magicians did the fame miracles that Moy/es 
and Aaron did • So fimilitude hinders men 
from imbracing the wayes of Chriit , and 
God. Men feeing Papifts aufterity like our 
mortification, their fuffcring like true mar- 
tyrdomc, they are per fwaded of their wayes, 
as we arc ofoursj fo for civility, when as men 
fee it fo like religion , as a fparke is like the 
fire, they imbrace it : All deceit is from fi mi» 
litude, falfe wares having the lame dye that 
true have, deceive the buiers: fo falling ftarres 

are 



1 64 An Elegant and lively Vefcription y 



Rom, 2. **{< 



arc like other ftarrcs. When weeleefome 
men that profeffe religion to be falfe hearted, 
we thinke all are fo : wherefore Pbil.i .10. The 
Apotlk praycs > chat jhey might Abound in ali 
knowledge ) and iudgement to difcerne of things 
that afflr . This proximity makes us decei- 
ved. 

Fourthly, falfe experiments hinder us much$ 
fome experiments of the vvorkesof God, that 
(hould draw us nearer to him, if wee make 
falfe ufe of them,feparate us farther from him$ 
As if God afflict andreftore againe, or keepe 
us from affli^ion, our hearts are hardened, 
Exod, 8 . a 5 # when as the Frogges were removed^ 
Pbaroab his heart wds hardned : reft made him 
I harden his heart : fo many times it makes men 
flight the word, and afflictions which God 
layes on them. We may feethisinSouldi- 
ers and Mariners; none more ready to con- 
temne dangers than ihcy, becaufe they have 
often efcaped; they delude the workes of God 
that {hould draw them to falvation. Rootes 
will make the weeds grow againe, not being 
taken heed of . The long f offering of God (hould 
, draw us to repentance , buc it doth not fo.iPet* 
\ 3.3./* the la/l time (hall come mockers , walking 
after thetrowne Ittjls^ and faying^ Where ts the 
fromife of his commtng} for all things continue 
as they were from the beginning of the creation-^ 
that is, men (hall fecle nothing, apprehend 
nothing that God dothj iudgements being be- 

Jeeved 



1 



ef Spiriimll Death and Life: 



165 



Iceved they fccond the Word 5 being eluded, 
they hinder us and ir. 

The fift impediment is ignorance s men 
know not the w ayes of Ged , therefore they 
doenotimbracetIum./^4. 10. if thouhadft 
knowne the gift of God, and who it u that fpeaketh 
to thee , thou wouldcft havered of bun* There 
is enough in religion to make men love it, if 
they knew it: there is vertue in it, there is 
beauty and profit in it. Efe. 57. 7 here is a peace 
in it 5 all the wayes of it are wayes of pleafantneffe 
there is honour in ir 5 old age is hcmurabie ntth 
righteoufneffe. But mens hearts are full of 
darkenefie; they fee not, neyther doe they 
underftand it. 2 Pet. 2. 12 They (jteake evittof 
the things thej knew not 3 Its true ,they know rhe 
thiogs , T «-<ppof«^,thcy know them not expe- 
rimentally and really, and that deceives the m. 
I Cor % 8. 2. If any man thinke hee knowetb any 
things he knoweth nothing yet as he owjot to know. 
One may know all things, and yet know no- 
thing, as he fhould : Ignorance deceives many* 
it makes them to meafure religion by afalfe f 
rule, and common opinion. Aft ,2^ 14; it is J 
called htrefy 5 when yee judge of it by external 1 
fhewes, all bafeneffeis outwardly inrelfgion, 
itisaslikeacoftly thing covered wichftraw: 
Chrift was hid under a Car f enters Sonne $ prea^ 
ching under the name of fooltfmefjc : fo our ig- 
norance in attributing things to falfe cauies 
keepesus off. jftheGofpelbehid^ it is hidden 

to 



Pro,}, 17. 
Pro.l6»3i; 



Matth.I$.5S, 
I Cor.i.21. 



2 Cor, 4,3 4 



1 66 ^ Elegant and lively Defcription, 



6 



tothofe tbatperifc there is a double ignorance ; 
privative, and poficive 5 that is it, by which the 
Cod of this world Hinds men^ breeding a falfc 
perfwafionofgood, andagood perfwafionof 
evill. 

The fixt impediment is in-confideration : 
men doe not confider the things they might 
know : if men would deduce one thing from 
another, and doe that they know, they might 
be brought to God* Bent. 29, 2. 3. Tee have 
fcenc, fc\i\iM$yfes % all that the Lord did be fire 
your eyes t in the Land of Egypt, upon Pharoahand 
hisfervantsi yee havefeene thofe great fignes 
and miracles which bee did , yet the Lord hath not 
given you an heart to perceive, and eyes to fie 9 
and eares to heare untiHthis day : that is, yee 
have not profited becaufc yee have not con- 
fidered . We thinke if that we had lived then, 
wee had beleeved , yet wee fee how few of 
them did beleeve .• webeleevcthe Seriptures, 
yet what inconfequence is there in mens lives, 
becaufe wee doe not confider things. Con- 
fideration hefpes to perfeS mens actions 5 it 
I is as a circular line 5 one part helpcs the other. 
If wee looke backe and examine our a&ions, it 
helpes; want of it hinders. What is repen- 
tance, but con fideration i Ier. 8<6. No man 
repented him of his wickedneffe^aying,wh*t have 

1 done} want ofthtskeepes men from falvation. 

2 Chron. £.37* iftbeybetbinke themfelves in the 
Landwb:ther they are carried away , and turne 

and^ 



ofSfmiuall Death and Life: 



16 j 



andpray unto me % in their captivity , fay ing^Wee 
have [inned, we have done amijfe, and dealt wick- 
ed/y- 3 then I will heare. So ler. 8.6. God hark- 
ncd whether any would fay^ What have / done i 
merigGeGnandconSdernot.He/?*4.i 1. wh§rc- 
dome, and new xoine^ (leaie away their hearts 5 that 
iSjitmakf-sthemnot toconfider.^/^. 6.52. 
They confidered not the loaves , ther efo re t heir 
hearts were hardened.-they were feareful in the 
Chip, becaufe they confidered oot the miracle 
of the loaves. 

The ievemh impediment, is a certaineftif- 
neffe and obfirmation of minde , whereby a 
man is feiled to continue in fuch a courfe that 
is pleafant to him, and all that erode him in it 
are enemies to him. Rpm. %.theflefb hnotfub- 
jeB te the Spirit , it croflTeth it : one reckons not 
a mm his enemy unlefle heecrolfe him. It 
tnuftbefo 5 every creature as long as it hath 
a being, oppofeth that which is contrary to it s 
fo every man that delights himfcife in fuch cr 
fuch a luft 5 will not be circumcifcd , cleanfed 
and wafhed from it, hee will not have chr/fl 
reigne over him^ he will have his elbow roomc. 
Thofe men that are not translated from death to 
life, they count the wayes of God eyther va- 
nityor folly, andwill not fubmk unto them, 
nor yet heare Chri(h voyce. 

Now the mean*s, the helpes, and wayes tc 
breake thro^gn cne impediments, and to re Hoiita% 
ceive the Word with profit, arethefe. 



Luk.1p.14.. 



jhr.vvtohcarc 



6 8 An Elegant and lively Vefcription, 



Mating: 



Fir ft, to hcare profitably , thatthevoyceof 
the Sonne of God bee not a com -non voyce, 
but peculiar, take that rule which isfet downe, 
Lftk.S* 1 8. Take heed how yee heare. Chrift 
gave that admonition to his hearers, and I 
give it to you: looke toyourfelves, take heed 
how yee come to hearc the Word ; doe it 
diligently: the reafon of this is added in the 
fame verfe: for unto him that hath (htll be given, 
and from him that hath not, (hill bee taken away 
even that which hefeemed to have. That is , if 
yee heare and get a little knowledge, yee (hall 
have more: hee that yeeldeth fonoe fruits, 
fhall bring foorth more: hee that dothfome 
things, (hall doe more, God will bleflc you. 
But from him that hath not , JbaU bee taken even 
that which hee feemed to have : that is, your 
hearts (ball be hardened , and that common 
knowledge which you have fhall bee taken a- 
way. lob, 15.2. Every branch thatbeareth not 
fiuiic God cuts downe. God lpokes into a Con- 
gregation to fee who doth make confeience of 
hearing; xhok that doe, hepurgetb; butthofe 
chat profit not, heecurfeth: he takes not away 
their lives , but their graces, makes them wi- 
ther in the inward man , and fo hee comes to 
death.L**. 19. He that had ten Tatents, he th*t 
had mod, had more given him : To pra<3ife a 
little is the way to get more* The TaUnt is ta* 
kenftomhimj&hodidnotufeit, and given to him^ 
that hadmoH Talents. There are two rewards 

for! 



of Spirituall Death and Life. 



169 



for him that ufcth the Talent well. Firft, hee 
fhall have m< re. Secondly, he Jhall he ruler 
ever ten Cities . heefhall have comfort here, 
and hereafter : hee /hall have more comfon 
j and grace. See how he dealt with Nathaniel 
I foh.U^o. Becaufe he confeffed Chrift /# be the 
Sonne of God y And beleeved becaufe CbnJifaw 
himunder the Fig-tree ^ which was butaimall 
thing ; Chrtfl tels him thdt beefhatl fee greater 
things than tbefe. lob. 7. * 7« tf*»y m% * *'# dee 
hi* nsll> beefhatl know of the doclrine whether it be 
of Gods that is , ifvee pra&ife according to 
your knowledge, you dull knuw more,it lhall 
be confirmed to you. Let men know andnot 
pradife j then Rom .1.21.22. Becaufe when they 
knew God, t he j glorified him not 4* God, neyther 
are thank full, therefore God gives them up to un- 
cleanmffe, t boron the lufls of thetr owne hearts, 
to difionottr their owne bodyes betweene them 
felvcs^ and toworfbip Idols ; as he dealt with the 
Gent/lcs, So in the* Thejf, 2 9. Becaufe they 
received not the love of the truth 5 becaufe they 
he3rdmuch, anddidnotimbraceit, God gave 
them up to ftrong delufions to beieeve lyes. See it 
by experience .• when as men play with their 
knowledge , God gives them up to hcrefies. 
The Spirit ofGodvtiU not flrive long with them. 
God hath commanded us, not to caft Pearles 
before Swim 9 and*will hee himfelfedoe it? 
Confider what yee doe in every do&rine of 
(alvation. that is preached to you 5 yeeeyther 
M rdifli 



Macth.7 4 6. 



170 Jn Elegant andlively Vtjcripm, 



2Cor.2.l6. 



rcliih k 3 or not 5 yee obey it, or difobcy it; ye 
tafteir, or difrelifli it : Uyee tap it not^ it it a 
favour of death unto death ^ that is 3 it brings 
death and leades to hell: ifyec favour it aright, 
it brings to heaven. There is no true do6trine 5 \ 
but the not obeying of it bringcth fomething j 
to your- damnation. When the favour of i 
Chriils knowledge is made manifeft, not 1 
receiving it, ye rejeft it , and it brings a curfe. j 
j Heb. 6.7.81 The earth which drinketh in the '. 
mine which commeth oft up fin it y and brings firth \ 
hearbes meetefor him by whom it is dreffed^ re* I 
ceiveth a bleffmgofGod $ but that which bring- j 
ttb forth thornes and briers is resetted, and is \ 
nigh unto cur Jing^ whofe end is to be burned uhat 
is, the word is as raine it makes, hearbs and 
weeds to grow ; if hearbs grow,(5od doth pro- 
fper it more 5 if it fals upon rockes it withers 
more and more h God doth curfe it. It is not 
in the knowledge of divinity asinotherfcien- 
ces: in them ye may negleft ayeare or two, 
and get itagaine 5 but it is notfoin this; yee 
will not be able to returne againc, yce are 
I neare a curfe 5 yee cannot redeeme it- See what 
followes in the negle&ing of the Word. In 
the 3 2 Chron.^6,i $.16. Cod /em his meffengers 
rifing up early ^ &c. becaufe he had companion on 
his people^ and on his dwelling place. But they 
mocked the meffengers ofGod^ and defpifed his 
Word, and mifufedhis Prophets, untiUthe -wrath 
tfthe Lord rofe up againfi his people \ till there was 



of Spiritual! Death and Life. 



*7 



no remedy. Grace may ftand with infirmities 
before they are reveiled,but being reveiled the 
light difcerneth them. Ifmenrefufe, God in- 
duresit not. Aft. 17.30. The times oftkatigno 
ranee God regarded not, but now take heed, the 
Go/peRbeing revelled $ God will beare no lon- 
ger. Before John Baptifl came , the Axe was 
not hide to the root e of the tree ; bUtasfoone 
\zs he c&me, it was 5 becaufe then the Gofpel 
was made knowne - 3 hce revealed the truth. 
When the truth is once revealed , if men doe 
not then receive it s God indures it noi.Heb.$ . 
13. To day ifyee mil heare my voyce ^harden mt 
\your hearts. God will not ftay longer thmthis 
day. There is a day , ( when it is wee cannot 
prefcribe ) after which God will not offer 
grace : but commonly wee fee that men being 
of the age of difcretion, ancj having the way 
Chewed, if they negleft it then, they common 
lyperifb. God hath a fecret time. The hwes 
had their day ; but becaufe they accounted them 
/elves unworthy of ever lading life, Pauldidtume 
from them to the Gentiles , Aft\ 1 3 46". Saule had 
his day , hee had common gifts and profited 
not, therefore God forfooke him. So ijrae/l 
had their day, but when they negle^edit, 
God bids leremixbnottofray for them. Con- 
filter what you have heard of the Sacrament, 
that yee may not abfent your felves from it, 
in the places wherein you are, without weigh- 
tv affaires, which willexcufe you before God • 
y M 2 fo 



Math.j.io* 



1 yz An Elegant And lively V e/cnption : 



Epbcf r f«l6. 



1.. 



Exod.2o« 






fo foi the Sabbath ; you know it fhoold bee 
kept ; becaufe it is holy •, and if it be holy,I 
would aske you this queftion 5 whether it bee 
holy in whole, or in part ? If all of it be holy, 
it is not arbitrary, it rauft be fcqueftred from 
common ufes. The veffels of the Sanctuary 
are faid to bee holy , becaufe they were not 
ufed but about holy things : So the Temple is 
holy, becaufe it is a place fet apart for Gods fer- 
vice: fo time is ho]y,when it is beftowed on ho • 
ly things, holy thoughts, holy duties^ confider 
that it is holy, and that every part thereof is ho- 
ly $ and then deny if you can,that it is not to be 
ian&ified. Someiaen fpend rheir time which 
they fhould redeecne jn idlenefie and gaming-, 
pnoft in drunkennefTe and difordcr, and not as 
they fhould. Yee have heard of mortifications 
yee have heard the dotfrine of changing from 
death to lif e^apply thero,and take heed ho wyou 
hcare -, yee that heard it negligently fhall grow 
worfeandworfe. 

The fecond meanes to heare profitably, is 
that which is fet downe in the i Thejf.i. 13. 
that is, to receive theW$rd, mt tithe Wordof 
mun^ but a* the Word tf God. This makes the 
Word of Chnft effeduall , to hcare it as the 
Word of God : that is, confider, whofe word 
it is. Confider the ground of it, that it pro- 
cecds from God who is prcfent,God is there, 
and we fpeake in his ftcad : Gedjpdke to the If- 
raelites in Mmtt Stnaj , and wouldha ve con- 
tinued 






of Spiritual! Death and Life. 

- - 

tin ued for any thing we know \>yet the people de~ 
fired that>Me[es J\)$uid(peake unto them. Wee be 
feechy eu in theftead ofckriftjo be reconciled unto 
God. This is of much moment, to heare it as 
Gods Word:cnorrall truths may build you up 
in morrall venues, and may be profitable to 
that purpofe; but they Will not breed fpirituall 
life: that the Word onely doth, being received 
as the Word of God. loin 6.6$ > when as Chrift 
demanded of the twelve, whether they alfo 
would goe away ? Peter made this an/wer^ Lord % 
whither fiall wegoe * Thou haft the words of eter- 
nal life. A man is not a living man, but by con- 
■junttton'tetwixt God and the foule: God is to 
thcfoule,asthe foule is to the body, heeputs 
li fe into it^ and is conjoyned to it by his word when 
it is thus received. The Word comming as 
from God, wee doe that which is comman- 
ded us,becaufe God will have us doe its we doe 
it (imply and finccrely,fo that Godacceptsit. 
When we receive the Word as the Word of 
God, with faith, and full Affurance, then it 
breeds life within us s and when it begets life 
then it comes from God,then it comes in pow- 
er and io the holy Ghoft, and makes us be* 
come followers of Chrift, i Thefi i, 5, When 
we receive the Word of God, as from God 
himfelfe with full aflbrance,then it workes ef- 
fe&u^lly ,then it begetteth life in us. To live, 
is to have fence and motion^to beading; the re- 
ceiving of the word with ful affurance,makes us 

M3 aftive* 



7? 



2 Cor. 



J»2o. 



iThcf. M3 . 



/ 



1 74 ^ n % l e £ ant m ^ ^ ve b ® e J cr i£ tm > 



Num. I a. 

Kebsli.i 
18.19* 



*4« 
7« 



a#ive; the bcleevingoficfctsmenon worke, 
2 Ciiw». 2 5 . 5 . 6. i o. w!tf* 4* Amajiah beleeved 
that God would not be with him unleffe heefent 4- 
tvaythelfratiites, then he (ent them array and not 
before. Caleb and lofuah didbelecve, therefore 
they followed God conftantly. K^ibraham offered 
up his feme Ifaackf* because he beleeved God; 
that hecouldgive him another fonne, orratfehim 
out of afhes againe. Let a man be per {Waded 
that fuch a thing will hurt bim , or that fucha 
thing will doe him good, hee doth the one and 
leaves the other . Receive therefore the Word 
with full aflfiirance , confider what is deli- 
vered, if ic be the. Word or no ; confider 
that it which yee heare, iseyther the Word 
or not the Word , it belongs to me or not. 
Men take things overly, and are not rooted and 
grounded in faith, and that makes them heare 
unprofitably. See then if your particular ali- 
ens agree with the Word, fo yee fhall be roo- 
ted in faith •, this makes the Word a Word of 
life. 

The third rule and meanes to heare with 
pro fir, is that which is fet downe of the fourth 
ground* in the parable of the feed, in the eight 
ofZ*^ 3 the 15. verfc, that is, To receive the 
Word with honeft and good hearts 5 having hoard 
-the Word to hope it, and to bring forth fuitemth 
patience, Heare tkc word with honcft hearts^ 
this is done when as a man is refolved to pra* 
&ife whatfoever God will reveale s when he 
. faathj 



of Spiritual! Death and Life. 



l 75 



hath no refervations or exceptions to himfelfe; i 
when hee is rcfolved to pra&ife what he heares I 
with an humble heart : being humbled we will 
doe this, and not before. 

The fourth ground was humbled j men will 
not hcare this becaufe they are ptoudrnow pride 
is an evill difpofition in the creature, whereby 
it exalts its felfe above its meafure : There is 
this fault in men, they will picke and chufe in 
the wayes of God. The laft ground will one- 
\y part with all for Chrift. A3. 9* When as 
paul was humbled, hee then cryed out, Lord 
what mlt thou have me to doe ? I will doe or fuf- 
fer any thing for thee, and hee was as good as 
his word. So Aft. 2. 3 a. the levees being hum- 
bled cried out, tylen and brethren what ft fill wee 
doe? wee will doe any thing to be faved. So 
Aft, 1 6. 3 o« The jay lor being humbled demanded 
ofPaulvihatbeefhould doe to behaved 5 whenasa 
man is thus difpofed, God will teach him,PfaL 
2 5. 9. God teacbeth the bumble his wayes : man 
himfelfe will doe foj if he fee 01c willing to 
learne^c will teach him iThefecrets oft he Lord 
are revealed to thofe that feare hsm ; to thofe that 
ftand in awe of him, and dare doe nothing a- 
gainft him-, hee reveales his peculiar truthes 
in a peculiar manner to men , thofe things that 
are etfeduall to their falvation: Bring there- 
fore humble hearts, ready to obey. 

But you will fay \ wee doe obey and pra&ife 
what we heare* 

M 4 I 



P.faUM 4 # 



OijeS. 



An Eli"? inland Ifvely Vejcriptiop, 



Anfa* 



Dwct.f'29« 



4 



I anfwer, that yee may be deceived as they, 
in the fift o(Deut. They faid they would obey, 
out Gsd la-v that there was another heart in 
thcca than what they faidc : therefore God 
faid; O that there were f*ch an heart in them , 
that they would feare me^ and keepe my comman- 
elements alwayes jhat it might goe well with them 
and their children fir ever \ So Isbanan and the 
other Capiaines, /^r.42.20. depredleremia^ 
to gee to God) to know his wiS i And they would doe 
what/oever he fhould fay^ whether it were good 
or eviH, But leremiah tels them that they did 
but diffemble in their heart s-J\z knew they would 
not doe it. Looke to this in the a&s and effeAs; 
what have you done when, the Word croffcth 
youinyouraymes, eftates, names, ftiendsf 
Ifyouhavedifobeyed it, then £*e. 14.4^ the 
Word is mtde a (tumbling blocke y & your iniquities 
are before your face ^and the Lord mil an/were you 
according to the multitude of your Idols. God 
will anfwer fuch men according to their com- 
ming,asthey come with falfe hearts,they fhall 
be dealt withall accordingly. Come then with 
hearts refolved to ptaftife whatfoever is fpo- 
ken, and defirc God to raake it effectual! to fal- 
vation. 

The fourth meanes to heare the Word,and 
the voyce of Chrift profitably, is to lay up 
what you heare .- let it abide and continew 
with you. This rule is prefcribed by Chrift 
himfelfe J*i&. 1 5»7*/fye abide in me^andmy words 
abide 



ef Spiritual! Death and Life; 



177 



A&.I7 J 



afade in yoa^ ye (hall & ke what fee will y and tijh U 1 
he done unto y$n.V\ 7 hzn ye at:end co*he Woro, * 
if yeeareaffeifod with it but for tbenmc, it 
is noching • except it continue with you it 
will not profit you 5 you muft doe as Mary 
did ; Jhee iayed up all the fajings that (hee heard 
if Cbrijt y and pondered them in her hearty 
Luke 2.51. The Difciples often queftioBed 
ofChrift: which proves, thstthey pondered 
his Words in their hearts : So the Nobles of 
Beret? they fear ched the Scripture 9 . Co Jacob hee 
neteitbefajingoflofepb and latdit up. Yee doe 
not hearc thus if you doe but lead your earcs 
for the time, ifyce workeitnor uponyour af- 
fedionsjyc profit not. The reafon why there 
is fo much preaching, and fa little profit, is 
for want of this. There are two kinds of ill 
hearers: the fir ft are fueh as hcare as S wine,and 
trample all they heare under kcte; the fecond, 
fuch as heare as Dogs, fnarling at the do&rine: 
if yec offend ineythcr of thefe, yee heare a- 
miflTe. Of all thefoure grounds that was worft 
which received not the Word. When men 
heare the Word there is more than a natqrall 
forgetfulncffe in them, the Divtll heipes it. 
//*#*. 1.23.24, He that heares the word^ and re* 
cals it not, or pra&ifeth it not* u like one that 
beboidetb hU face in a glajfefor he beboidetb him- 
felfe and goetb away , andfiraigbtroay forget teth 
what manner of man be was : yee muft recall it 
before yee can pra&ifc it, clfs yee will be like 

to 



... < *..— . J ~^> ■ ■ ■ » 

178 ^ Elegant and li vdy Defcription y 



to thofe that behold their face in a glafTe, and 
wipe not away their fpots. 

Be not therefore forgerfull hearers : and for 
this , firft recall and rf peate what yee have 
heard when yee are go.ie: Secondly, pra&ife 
it afterwards • there is a bleffing promifed to 
rain Jfull hearers, there is a curfe denounced 
againftrhofe that are forgetfull, loh. i$i^,lf 
yee know tbefe things , bdppy are ye if you doe them , 
but there is a curfe for you if you due not pro- 
fit ; God will make yon to heare, and will not 
give you his Spirit, Regard to prize the Word 
if ye will not be forgetfull. Rom. 1.28. thofe thit 
did not like to ret dine God in their knowledge , 
thofe that did heare the Word and not regard 
it^Godgave them ap to a reprobate fence,to an In- 
judicioufnefle to doe thofe things th&t were not 
convenient t not being able to profit by it. The 
ancient Fathers much preffed the repetition of 
Scrmons,and one of them ufeth this fimili f ude: 
A man that comes into a pleafant garden, will 
not content himfelfe with the prefent fent only^ 
but he wil carry fome of the flowers home with 
him 5 So in a cold day, a man will not be coo- 
tent to heare himfelfe at anorhers man fire, but 
he will carry away fome fire with him tokeepe 
him hot at home. So doe yee when ye come 
to heare the Word • carry home fome flow- 
ers of it with you, carry fome fire home with 
you, to heate and warme your hearts. God 
regards not flufhes and moodes, and fuch neg- 

!i 



of Spirituatt Death and Life. 



*79 



ligencc in performing of holy duties as will not 
warme your hearts. Men are like a Sive in the 
water ; it is full whiles it is in the water,but be- 
ing taken out of it, it hath nothing ; it is not the 
hearing of the Word of God, or thedoingof 
it negligently that will profit, if ye heare it on- 
ly pro ferma, and negligently, it doth you no 
good, but it brings Gods cur fc upon you. Gods 
curfe is on many, they grow not in know* 
ledge or grace for want of diligen ce ; where- 
fore in the 2 Pet. 3,17. the Apoftle bids us 
bewArelidft being leddvay with the error of the 
wicked, wefaO/r0f» our owne fiedfaftneffe ? to 
prevent this, grow in grace , and for thispur- 
pofegrowin knowledge > fortheayegrowin 
grace. 

The fift meanes to beare profitably, is to 
prize the Word and the voyceof Chrift fpea- 
king to the heart : pray earneftly for it that ye 
may fecke it earneftly at Gods hands, befeech 
him to fpeakc to your hearts." your hearing is j 
nothing without this : it is the great fheapheard J 
tftkefiecke that muft feede you. It is the Spi- 
rit that muft teach you. Therefore when as 
you come to heare, pray earneftly to God to 
fpeake unto you by his Spirit. It k the Spirit 
that qmckneth. loh. 6*6$. the Word is fpirituall, 
and wee are carnall -j therefore wee muft pray 
for the Spirit to helpe us for ro heare : the Spi- 
rit -snot bcftiK-'ed without prayer, Jft.i. 14. 
i5.Godpromifcdtogiv^his Spirit to his A- 

poftles, 



1 f**s*Si 



, II . 1 — ■ — I J ■ I ■ 

1 8 O An Elegant and lively T)efcri[)Uon y 



Pfat.HP. 



Z Cor 3* 21- 



\ 



poftles, yet they continued long in prayers ere he 
gave it them.Luk. 1 1 ♦ 1 3. God gives not bu Spi- 
rit but to fuch 44 askt «f J to fuch as cotinue pray- 
ing,askingand knocking. Dauid prayes to God 5 
to open his eyes that be might fee the wonders of his 
Law 1 Men may heare the Word, yet God o- 
pens not their eyes without fceking to him. 
God fpeakcs unto you by his Minifters. Paule 
and Ap olios are yours j we arc the Minifters of 
God, for your fakes, for your fervice . If God 
open the dore of uttcrance,it is not forour fakes 
but yours, that you might feeke the Word at 
our mouthesand beleeve. .^#.14.1.8 great 
company oflewes and Gentiles beleeved by 
hearing the Word preached, and receiving of 
it:7** world receives not the ty/>/f ,becaufe they 
feeke it nor, i^. 14 ij. We in preaching, can 
doe nothing 5 it is the Spitit that muft doe it. 
2 Cor. 3 ,1 8. we can fhe wyou t he I mage of God , 
but it is nothing toyou if ye be not transformed 
into the fame image from glory toglory : and it is 
the Spirit that mufi thus tram forme jou. Coo* 
dude therfare with God in prayer, let not him 
deny you^ one Word from him is more than a 
thoufand from us. God faftning his Word up- 
on your heartsjit cbaogeth you$without him wc 
preach in vayne. 

The fixtmeanes to heare profitably, isto 
come with vacuity of minde, free from all 
things that hinder ; elfewce few but amonofi 
thornesJtr^jRz fpeake to men prepofleffed: 

the 



ef Spirituall Death and Life* 



181 



the feed falles on fellow ground j we fpeake to 
men, wtaofe hearts are full of lufts,they have 
anoyfe of bulinefle within them ; and fo they 
heare us net, becaufe their hearts are forepof- 
fcflcd. The arrowes head being in the wound, 
it is in vaine to lay plaifters upon it : there- 
fore, lam. i .24. when as wee come to heare 
the Word, wee are commanded, to lay a fide 
allfuperfluityofn&ughtinejfe^ and to receive with 
meekeneffe^ the ingrafted Word^htch * able to 
fave our joules. Doe in hearing the Word as 
men doe in grafting., cur off allfuperfluous 
branches • come with empty minds 5 attend 
to the matters of grace. Men who have full 
ftomacks God feeds not ; He feeds the hungry, 
others are fnt empty away, they are alwayes 
hearing, bat never profiting.. Ilhould fpeake 
now to Minifters and people : to Minifters, 
that they fpeake in the voyce of Chrift, that 
they fpeake as he did ; not tnreifedome of words, 
but in the evidence of the Spirit ; To the people^ 
that they muft heare them by whom Chrift 
fpeakes : thofe who tave Livings to beftow, 
ought to beftow them on fuch as fpeake the 
Words of Chrift 5 they that want his voyce 
ought to procure fuch. Now if yce will not 
be at coft for a good Minifter , it is a'figne you 
love your profit above Chrift. Thofe that 
dwell where Chrifts v©yce is not , let them 
remove, for they fit tn darkeneffe and in the (had* 
dow of death, Efaf.p.z . 1 f your dwelling be plea- 

fant 



Lufc.i.n* 



iCer,2.i h 4u 



1 8 z Jn Elegant and lively Vefcription, 



Pfal,I20.$, 



D*n»9,*7# 



Obietf. 

M£th.22« 



fant, if you have bitter waters or no waters 
at all, you will remove : Have not your d we U 
ling then where the water of life is not. I£ 
the voyce of Chrift be the onely raeanes to 
beget life, let men come to it. -It isagreat 
fault, men come not to this voyce : hee that 
came not to the Sacrament, muft be cutoff: 
Whit fhall be done to him that comes not 
to the Word ? Want of the Word preached 
is a great mitery; therefore David complai- 
neth much jf this cafe , when he was not able to 
ceme to tat Word. O that I am confer ained to 
the I in Me/hech^ and to have my habitation a- 
mongft the tents of Kedar. The daily facrificc 
being taken away, kwzsthegreateB deflation I 
that could be ; and can men live there with 
comfort where the Word is wanting t Is it 
a duty to come tohearc the Word, or is it Ar- 
bitrary, to come or not to come ? If it be arbi - 
trary , then yee performc but a will worfhip, 
whenyeeheareit; ifaduty, then yee rauft 
hearcitconftantly , and enquire where it is to 
be bad. 
But you have excufes. 

To this I anfwer, fee how yee can excufc 
yourfelves to God : How angry was Chrift 
wkhtkoic that came not to fhe marriage : that 
is principally meant ofcomming to hearcthe 
Goipell. It isadefpyfingof God and his or 
dinancesnottocome* it is a contempt which 
brings forth a curfe, which brings a judgement 

that 






tf Spirituall Death and Life: 

that is like the fione, Thofetk&t dejpifejcu, de~ 
Jpife me^ faith Chrift. the word is the power of 
GodtofalvMion: there is no falvation without 
faith,and there is no faith but by hearing, Faith 
comes by hearivgiHethdt heares netyou^ hems net 
me y faith Chrift. Therefore if you heare not 
this voyce of the Sonne of God take heed left 
hehcarenotyouatlafto 



18? 



Lulciojtf. 



Rcm.io.il. 




wmwmmmw 



<s 



S3' 




THE 

DOCTRINE 



OF 



SELFEJDENIALL 



Lvk. 9.25. 
sAndhejaid unto them all, If any 
man mil come after mee, let him 
deny himjelfe,and tafyup his crojfe 
daily. and follow me* 

Ee have formerly propounded 
'hree things unto you -, the 
firft was, to {hew you what 
wecareoutof C KRi s 15 and 
that is, wee are dead men ; the 
fecond is 3 what wee gaine by C h r i s t : and 
N that 




is ? 



s 



iS6 



The Vottrine ofSelfe<deniaff. j 

that is, Life eternal, with all things belong* 
ing to it 5 and thefe two wee have finifhed . 
the third is, what wee muft doe for C h r i s *. 
And that is, Wee muft deny our f elves ^ take 
vf C brills Crojfe and follow him : and for this 
end I have chofen this Text. And hee [aide 
unto them all ^ If Any man will come after mee^ 
let him deny himfelfe , and take vp his Crojfe 
daily , and follow met. As if hee fhouldhave 
faid s all expecting any benefit from me now, 
I looke for this from them againe , to deny 
themfelves, to take up my daily crofle, and fol- 
low me. 

The occafion of thefe words, was this. 
Christ told them before, that the Sonne of 
man muft fuffer many things, goe through ma- 
ny troubles and drinke this Cup : now from 
this, he makes this confe&ary •• Hee that will 
bee mine, muft doe the fame things that I doe, 
though not in the lame meafure , He muft deny 
himfelfe^ bee muft take up hit daily crofle, as I 
doe dye on the Groffe, and follow mce. The 
maine Poinit intended is this : Who ever will 
have benefit by mee, muft follow mee. Now 
there are two maine impediments that hinder 
men from following me 5 The firftis Plea- 
furesj or any thing that a man luftsafter^ there- 
fore hee that comes to me muft deny himfelfe. 
The fecond is crofles • hee that followcsmee 
meets with many troubles, croflesand affii&i- 
ons from theDivell and the world 5 now hee 

muft 



The T*oBrim ofSelfe*denia/L 



i«7 



oiuft not baukc the way or decline them, when 
as he mectethwith them, but hee muft goe 
thorough with them, and every day beare 
them -, therefore hee addes , that tee that will 
cme After him, muft not osely deny himfelfe, 
but likewifc take uf his croffe daily and follow 
him. 

Thefirft point of De&rine chat arifethfrom 
the words is this. 

That whfoever lookes for any inter eft in chrijf, 
muft deny himfelfe* Hee that comes after mee, 
that is, he that will bee faved by me, united to 
me,made one with me,muft deny himfelfe^that 
is, though there be no precedent condition 
required of thofe that come to Chrift , ( wee 
Preach, that if any man will conie in,hee fhall 
be faved, what ever hee hath beene ; there is 
no antecedent condition required but to defire 
Christ, Rev. 22.17. Let him that is athirfl 
come, let whofoever wff come and tafte of the 
waters of life freely. That is, none will take 
him , none will come in but fuch as thirft : 
there is nothing required before hand but 
to take him .• ) yet yee muft know, that when 
yee have taken him, you muft bee his 5 hee 
muft bee your Lord, and you muft bee confor- 
mable to him: this none candoe without de- 
nying himfelfe. Pav l followed chrift 1 be- 
caufehee denyed himfelfe ; but Demas did 
not deny himfelfe. therefore 2 Tim* 4. 10. Hee 
unbraced the prefent world, and forfooke chrift. 
N 2 Numb. 



Dott. l 



i88 



The Voftrine ofSelfe*AeniaU. 



guejc. 
Anfw. 



R^n.t.1 

S.8.9* 



] N***y,l^iA<Jofa.l4$>.G alebWIo s h y a 
I followed God cenjlantlj, they went through all 
I and denied theaafelves s the other heads of the 
Tribes did not. Take Abraham for example 
©f Selfe^ denial!. Gen im.God bids htm gfie cut 
*{ his C$untrj to An nnknotnne Land, and hec doth 
it ; Hce refufed nocto offer up his onely Sonne 
when hce was commanded to doe it$ hec fcrved 
Gcd conftantly. If our wills zxAchrifis will 
were unifons & coincident, then there were bo 
need to deny our felves 5 but becanfe they are 
contrary oa« to the other, therefore wc.muft 
deny our felves. 
But what is it to deny our feives ? 
I anfwer,it is nothing elfe, but not to make 
our feives our aiaie and end ; but to make 
God our end and airae, and to deny our 
{elves as wee are contrary to him : To deny 
; that dulneffe and averfnefle of Nature, that 
the Scripture calls, the M nun ^ 2udthefle(b\ 
to give this the deniall is to deny a mans 
I felfe; becaufc this is reckoned a mans felfe. 
Fiefh asjd corruption of nature, is called 
a mans felfe. i Corinth, q* 5. Wee ft each not 
eur felves^ but Christ : That is , wee preach j 
i not for our ownc credit and ends , but for 
Chrift and his glory. The corruption of Na- 
ture is reckoned a mans feife. 2 Corinth. 12. 5* 
P a v l faith that hec knew * man thai wm caught 
vp into Faradice^ tjrc Offnch a one I will glory , 
yet of my felfe 2 will net glory : That is>I frill 

not 



The DoFlrine of S elf e* deniall. 



\%9 



not rejoyce of my corruption, but of the rege- 1 
nerace part of my felfe. I am a lumpe, a body 
offinne. 

But why is this reckoned a mans felfe ? 

I an! wer, becaufe it is fpread over the Soule 
and all the faculties, as the forme is overthc 
matter 5 for a man cherifheth it as himfelfe^ 
that which fights againftit fights againfl him- 
felfe. 

But how can a man pofliblie deny himfelfe f 
For there mud be a requeft before there can 
be a deoiall^and this cannot be done but where 
there are two » one to requeft,another to deny ; 
now man is but one,bow then can this be ? 

Ianfwer, there are two felfes, two men in 
every man 5 one requefts, the ether denyes. 
R0m 9 j \o. It km longer libit doe it . butfinne 
that dwe/s m met 1 that is, there are two in 
me, theflefhandthefpirit 5 by the one I will 
the thing, by the other I refiftic s In every Re- 
generate man, there are three things • 1 ; Com- 
mon Nature, which is ncyther morally good 
nor eviil : this hath an entity in it,and To is 
good. Secondly, to this is added the flefli, 
I the corruption of Nature , on the one fide 5 
byafifing it the wrong way • on the other fide 
ofic there is the fpirit, turning ie the right way 
Undre&ifying it. This common nature as it 
ji$ guided by the fpirit, denyes it felfe in the 
things propounded, according to the flefh § the 
underftanding and the will m this competiti- 
N 3 ©n 



Que/!. 

Anfw * 



Quefi. 



Anfw< 



190 



The Dottrine ofSelfe-deniaB. 



Reafons of 

Selfe denial 

I 



tiondcny tbeflefh : when as your wills and 
affections defire riches, pleafures, weaJth,lifc, 
in an inordinate manner s deny your felves, 
the fpirit rcqvefting the contrary. Without 
this Selfe- denyall a man cannot be faved j there ! 
isaneceffity of it, and there is much equity in* 
it, ( as there is in all Gods Commandements,} 
if wee could but fee it. 

For firft, if wc looke into our felves,, there is 
great reafon to deny our felves, becaufcifwe 
doe it not, wee deftrey our fel ves. The flefh is 
tothcSotile, asadifeafeistothebody; Ifyc 
give one that is ficke of a Dropfic, drinke ; or 
one ficke oi a Feaver , Wine ; you pleafe the 
humour well, but ye kill the man ; f© it is here. 
Gala/b. £.8. Hetbatfowethto the flefh , (halt of 
the flejh reape Corruption 5 that is , by fatis- 
fying of it wee reape Deftru&ion: bee that 
foweth to the flelh reapes deftru&ion 5 that is, 
definition comes not prefently, it is as feed 
that isfowne, k comes for the m©ft part after- 
wards. And this anfwers an obje&ion that 
might be made, that we fee the contrary. Ezek. 
18. 31. God fayth, whf mSyee dye Oyee houfe of 
IfratU? That is, though you fee not present 
death, yet your fins will bring death. As it is 
faidofuncleannes^^t/.2.i8.T^4////(f^/^/^ 
chambers of death-, fo may it be faid of any other 
fin, itleadestodeath. But now to deny your 
fel ves, is life, becaufe by fo doing ye fow to the 
fpirit. And he that/owes to the fpirit $ (hall of the 
ffirit 



y 



The DoBrine ofSelfe-deniall 

jpirit reApe life cverUfling.Gd\6&. 

SecondIy,in regard of G$d there is good rea- 
fonthatwe fhoulddeny ourielves. For what 
is it to have a God , without worfhippinghim 
as God ? If we doe not deny our felves, we fet 
not God above our (elves. Looke upon the na - 
ture of things ,& you (hall finde, that 60;/ hath 
none above himfelfe. GOD may doe all things 
for his owne eads ■> but looke to your felves, 
you are made for another end; keepe the order 
of nature, doe as the order of things requires, 
you muft be fubjed; to him, your defires corn, 
raing in competition with what God requires, 
you muft deny your felves. 

But how is it pofllble for a man in his pro- 
jc&s, and the thoughts of his hearr,not to feeke 
himleffc? 

To this I anfwer , fir ft , that in every man 
thereisanaturallfelfe-Iove, therefore wedoe 
notdeftroyit, but fay, that a man may feeke 
himfelfe, becaufe God hath planted it in Na- 
ture 5 and the plants which hee hath planted 
we muft not root out 5 we have Gardens in our 
hearts,and we muft weed theto:grace deftroyes 
not nature but elevates it. Nature is the 
Worke of G o d : (Ofu* Natur* eft opus Autho 
ris.) 

Secondly , God will not binde us to that 

which is (imply impcflible 3 therefore God 

will not have us not to feeke our felves ; yea he 

hath commanded us not to kill our felves, 

N 4 and 



191 



Anfw, 



102 



Math.19* 1 ?' 



3 

Math. 3. 2, 

Math.2o.28, 



The Doctrine ofSelfe*deniall. 



Vfi.v 



and to love our neighbours as our felves • which 
flue w that a man may love himfelfe. 

Thirdly, the motives ufed in Scripture, Re- 
pent for the liingdome of God is at hand : and 
Feate not him that cankt&the body and doe no 
more 3 hut feart him that is able to cafi bothfiule 
and body into Hell; fhewthat a man may love 
himfelfe. Wherefore wee doe not take away 
tliisfelfe-lovebutredificit; wee doe not dry 
up this ftreame, but turne it into it's right 
Channell : wee extirpate not this planr. , but 
guide it into the right way ; as Muficians breake 
not the firings, but re&ifie and tunc them. 
Wherefore wee affirme, that a man may and 
muft feeke himfelfe fo farre as it is good for 
himfelfe , a^d no farther ; This religion doth, 
it rcdifies our love , teacheth us to deny inor- 
dinate afFedions, and to ferve God with a per- 
fect ftearc. BefGre regeneration, a man feekes 
himfelfe by doing things that are pleafantac* 
cording to the flcfli, he doth the thing he fees 
and handles. But a man that isfan&ifkd/eeks 
his happinefle in God , though he loofeth his 
goods, his life 3 and all that hee hath, his hap- 
pineffe is in God.he is refolved to doe or fuffer 
any thing for God. 

If none can have any intereft in Christ 
without denying himfelfe, then joyne not 
both together : make no conjun&ion whereas 
God hath made an abfolure difiun£Hon 5 de- 
py all that is in you,the whole body of finne, 

all 



TbejDotlrine of\Se.lfc*demaB. 



165 



all it can dciire- deny every requeft of rhei 
Aefn, every defire of it without ail exception ; I 
Chrift faith not, deny your Covetoufneffc, 
every fuch particular finne , but jour felves 3 
every finne, ftocke and branch, both cannot 
bcejoynedriftherebeany pleafure, anything 
that yee delight in, have yee any commodity 
in fuch a thing, yee cannot be faved without 
a Divorce from it, when it conies in competi- 
tion with God. So if there beany. CrofTe 
that yee will not fufferforGoD, yee cannot 
befaved. Putcafeaman will not endure Ob- 
loquie; if he will endure this, yet he will not 
loofe his eftate : if this, yet he will not loofe 
his liberty and life 3 fuch a man as this denyes 
not himfelfe* Thofc who would follow 
Christ, muft doe as the Apoftles did t Mark.- 
10.28. For fake all ana, follow him \ Go d will 
try us all one time or other, whether we will 
for fake all and follow him, M*rk. 6. 22 • Hee 
that will follow Chkist, mttji h/ive a Jingle 
Eye: that is, if the eye be fixed onelyon God, 
without joyning any thing with him, then it 
is fingle ; it is faid to be fingle, in regard of 
the objeft, when as that is (ingle* When wee 
can be content with G o d though we have no- 
thing elfe,then is our zyzfingle^ncL we are light: 
but if our eye be wicked, that is, eyeing of 
our credit and eftate and the like, all tie body 
is dark* $ that is, we are Vnregenerate. I Ames , 
1*8. A double minded m*n r 6 D hates: the 

mind 



194 



The VoElrine ofSelfodeniall. 



lKing.l8.2I 



iminde is double when it hath an eye to God 
anJourfelves toci^ fuch amanasthis , isun- 
ft diet* alibi* myes 9 he will follow G o obut 
in fonac things, lerebobam will follow God, 
but not in the matter of the Kingdoms : with- 
out a fingle eye , we arc unftable in our way es . 
This joyning of both together , makes ma- 
ny thoufands loofe their Soules. Many that 
live in the Church will not abandon all, 
they will doe many things to fatisfic natt^ 
rail Considerations • this doth deftrov ma- 
ny, having eyes to G O D and thcmfclves 
too. 

Butconfider, 

Firft, thatitisafollytodoethis, yee loofe 
both: the world hates you for that good which 
is in you j and GOD hates you, becaufe you 
have no more. If BAAL be GOD, film 
htm altogether. 

Secondly, for what end doe ye doe it? Doc 
yee it for your credit and ad vantage 4 Ye are 
deceived in both if ye doc : if you follow G od 
oncly,you have plcafurc and content • but if 
you mixc him with other things, yee loofethe 
comfort of both* 

Thirdly , for what end doe yee it ? None 
caa bee faved n * fcrving G O D with a per. 
fed hearc. 2 chronic* 2*. 2. Amaziah 
ferved GOD uprightly , but not with * perfeff 
heart 5 hec did much , but not with a perfeft 
heart $ therefore it was nothing worth # 

Why 



The 'Do&rine ofSelfe-demalL 



*5>5 



Why doe you heare and pray, and arc juft in 
many things, and not in all ? Yee loofc your 
labour while thus you halt betweene Go d and 
Btal. 

Fourthly , it is needleflc to joyne other 
things with GoD,to fcekc content in the Crea- 
ture • there is enough in Goi> alone, hee is all- 
fufficienr, there is all in him. 

Fiftly, if there were a poffibility to joyne 
both together, yet the leffe you have heere, the 
more yee have with Goi>» the more yee have 
of the world, the leffeyce ha veef Grace ; the 
IcfTe praife yee have of men, the more yee 
have with Ggd : Manmuft deny himfelfe, 
have a finglc eye j forfake all things, elfe hee 
loofcthall : many take much paines, yetbe- 
caufe they deny not.themfelves 3 they loofc 
all. 

Secondly, if all thar come to C h r i s t muft 
deny thcmfelves, then learne to make account 
of this before hand , to deny your felves : 
Caft with your felves , if you will bee fa- 
ved and follow Chr is t , not to provide 
for pleafures and eftate .• fay not I will bee 
rich, I will havefuch content, you muftdc- 
ny your felves, witbftand your fdves; fee what 
your thoughts and intenrionsare-,doe you not 
thinke how to fatisfie your felves in your earth- 
ly things?thefe be your thoughts ? but fuflfcr the 
not to run out : futyee on the Lord lefim Cbrijl^ 
And make nofrovipon for thefitfh , to fulfill the 

Lufts 



Vf€2 



ftom. 15.14, 



196 



TlxVottrineof Selfe>deniaH. 



MatklJ.4 5 

4.6. 



Lufts thereof. Every man till hec be another 
man 3 will feeke himfelfe, but doe you re- 
nounce your felves. Confider what your mor* 
jning thoughts are, confider that the flefh is 
I lulling and running.; thinke therefore every 
I morning haw to erode it the day following, 
you muft dayly deny your feWes, you muft goe 
up the Hill of holy duties, when as the flefh 
would goe down* 5 be carefull in crofting the 
flefhwhen it would be bufie : be painef ull in 
your callings, when as the flefti would be lafie; 
feare not to have fhame in the world for 
Christ and Righteoufnefle fake, though the 
flefh brookes it not : nothing troubles men 
more than being crofted ; wee having precon- 
ceived a thing, itvexethusforto loofe it 5 if 
wee will be Chriftians, wee muft crofle our 
fe!ves,n©tpleafeour felves j pleafe the fpirit, 
let »ot the affe&ions run out • part with all that 
is fwcec, and tafte thofe things that are bitrer; 
andnotonely thus much (my Brethren) but 
thinke you have a good bargaine too : hee 
that takes chriBforkis Urd, mutt deny him- 
felfe^ndhitc Father and Mother for hu /ike l , elfe 
heeunot worthy />f him faatth.i^.i 6. That is, 
except yee thinke mee worthy of all this, let 
me alone; yce will not be faved : fhe}Aer» 
chant gave all that hee hid for the PtarU , and 
thought that he had a good Btrgainc : yee muft 

continue 

Is God 

the 



not complaine, if yee doe, yee 
' not : thinke what Heaven is worth ; 



TheDoBrim ofSelfe-deniatl. 



*97 



the governour of all ? Sec what yec have by 

bim : If yecdeny your fclves, yee are Kings and 

| Priefis 5 yee have all if yee take him : therefore 

| fee whether yee take him thus or a© : yec muft 

not thiake yec have a hard bargaine. 

But you willfay, this is a hard faying, wfaa 
caabearcit ? 

To this I anfwcr,that thereisreafonforit, 
there is enough in C h r i s t if ye faw it . there 
is reafortto pcrfwade yw to ir.. 

Firft, coafidcr that your Goodncfle is all in 
Chrift,itis contained more in God,thania your 
felves. When ye deny your fclves, ( Suffofith 
nihil fonitt) yet fuppofethata man could caft 
himielfe iato h«ll for Gods fake,he would be a 
gainer by it. Our good is in our GOB more 
than in our felves, even as the bcame is more 
in the Sunne, than iaits felfe. The perfe&ion 
of every thing is the end of it. Take all Crea- 
tures, mix.c bodies and the reft, let them have 
their end, and they are perfe# : God is the end 
of every man, we arc mads;, redecmed,and live 
for this purpofe^that wee might be his alone.- 
We caanot then be miferable whiles we have 
our end.K'w.9,3.P avl could mjh h/m/elfefepa* 
rateifrtm G$d t for the love which hee had t$ his 
CouHtrtmetithe lewcs % hee could bee conrentto 
bee accurfed, that Ch ri s t might have glory 
by their Salvation. Lofc y ee riches, credit, or 
your lives for Chiifthis fake* yee are happy 
ink: ye have a Command to love God above 

your 



0bie8. 



, 



i?8 



The VoBrint of Self denial 



your felvcs ; becaufe your good is more in | 

him than in your felves. If it were not fo, 

GOD fhould c©ntr3di& himfelfe , in bidding 

I us love him above our fclves : Therefore 

our good and happineffe is more in G o D,than 

; in our felvcs. Let a man therefore deny and 

■ lofe himfclfe,for Chrift and the Gofpelhcgets 

! by it. 

Secondly, let the emptineffe in your felvcs, 
moove you to deny your felves. Why will 
you defend your felves ? Out of G O D there 
is no fullneffe : If you would bee happy , I 
woulc aske you where you would finde your 
happineffe out of G OD? Either it muftbec 
in your felves > or in the Creature. In your 
felves it cannot bee $ for how many things doe 
yeewant? Wee are fo indigent in our felves, 
that wee are faine to ftep out to other Crea- 
tures* lathe Creatures it cannot bee 5 becaufe 
they are inferiour to us, and worfe than o*r 
felves : They were not made for that end, 
for to make us happy, but to helpe us. A- 
gaine, the mutability ofthe Creature, fhewes 
that wee have no happineffe in it : it is like 
brittle Glaffes that are foone broken. Againe, 
if they did continue, there could bee no hap- 
pineffe in them 5 for they arc but Vanity. 1 
Sam. 12. n.Turne not tw&y from following th* 
L O R D, fir then fhould ycu/eeke after vain* 
things, which will 'net profit 5 fir they art vaine* 
Goe through all things : Men, women, riches, 

ho- 






Tke Doftrine ofSdfe*denicttt. 



199 



honours, any delights pleating the fancy, there j 
is nothing but vanity in them .- that is, there is 
an inability in them, to give that fausfacHon 
that is expected. From this wee fay, aW c 'U 
h empty,becaufc wee leoke for waters in it.and 
iindc none. What needs there a change and vi* 
eiflitude of things, if there were not an empti- 
befle in the Creature? What needed there fuch 
a multitude of them if they were not empty 2 
Befides,con(ider that G o d can make you hap- 
py without them. If yec have the Sunne, no 
matter for the Starres .* . though yee have them 
without the Sunne,yet it is night. Ir were an ea- 
fie thing to deny our felves, if we were perf wa- 
ded of this. Were wee in S a l o m o n s cafe 
(who faw all that is under the Sunne, and had a- 
boundance ofoutward things hirnfelfe, yet in 
Ecckf 1. 2 . 3 . he faith, They are all but vanity :) it 
were an eafie matter w perfwade us to deny 
our felves. If a chart wife were perfwaded, that 
there is no worch in him that folicites her to 
unclcannes, it were eafiefor her to deny him. 
Now adde this to the reft, that all we have faid 
perfwades not, but when God fendeth a light 
into the heart j and that is the reafon that ma- 
ny fpeake of this ,but few pra&ife it. 

Thirdly, there is much equity ink, that 
you (hould deny your felves ; becaufc chtiH 
hath redeemed and bought you of your felves. 
Suppofe a man fell feimfelfe to bee a Ser- 
vaat 5 it is injuftice in him to bee any 

more 



200 



The Voftrine ofSelfe-Aeniatt. 



] more for himfelfc.i Corinth.6.i$.iorearenot 
jour owne> yee are bought xtith a price : Ser- 
vants arc net their ©wae but their Mafters, 
Rom A. 1 2; Tee are no logger debtors to the Flejh } 
to live after the Plefh 5 but to the S fir it , to live 
After the Spirit % yec wrong God much, if the 
flerti krweke and yee aafwerc it. Confider the j 
price, and the greatneffc of it, that was payed 
for you. 1 Pet. 1. 18. Tee are not redeemed yoith 
Corruptible things y ss Silver and Gold, from 
jour vaine Conversation, hut ivitb the precious 
Blood ofC h hi s t 5 as a Lambe mthoutfpot. 
Paul considered that cbriH gave himfcife far 
him, fo that hee flood upon aothing, but de- 
nied himfelfe in all things, that hee might live 
co him. 2 Corinth. <$. 1 5, wee thus judge , that 
me AyedforaB, that they which live , fhould not 
henceforth live to them/elves , hut unto him^ which 
dyed for them and rofe againe. Confider this yec 
that come t* the Sacrament 5 yemuftnotdoc 
all for your fclves , but for C h r i s t , and 
what advantage will this bring toChrift? Let 
naea examine themfelves and yee (ball finde, 
that few live to Chrift , raoft to themfelves ; 
Othcrwifc,whyarenot men more affe&edto 
Gods glory, and the Churches g«od ? Confi . 
dcr Christ will have his end 5 yee muft 
! live in him, elfeyeeflnll have no intereft in 
him* 

Fourthly, confidcr what yec doc 3 when yee 

ycild to your fclves 5 and when as you defiy 

i your 



■ - 1 1 11 T H x i 

The Deflrine ofSelfe*denialL 



aoi 



your felves; When as yc yecld to yourfelves, 
yc ftrengthen thefldh : denying your felves, 
you ftrengthen your fclves, and the inward 
j man: the more ye yeeld to the Spirit,the more 
j beauty ye have ; the more yc yeeld to the flefh, 
I the more deformity. &*/, j. 19. The fruits of the 
flefh } art aiultery^fornicatim^ uncleannes, and the 
like, which bring death: but the fruits of the 
Spirit,areJ9j^peacej9»g-fuffrifjgs^entleneffe,go&d- 
nejfe, faith jneekneffe, temperance 5 again St which 
there is no law. Looke t© your felves; the fruits 
of the flelh,are fhame^ raifery, corruption, 
death$ the fruits of the Spirit,arelife,grace,arid 
glory : yeeMitfg to the flefh ycc ftrengthen the 
difeafe : the wifeft way is to ftrengthen that 
which will fticke by us. Yee muft maintaine 
the Spirit^ crucifie the flclh, which is as the 
fea; having gotten ground, it is hardly to be re- 
covered : therefore fnib not the Spirit , quench 
it not, left it fpeake leffe and lefTe, till it fpeake 
not at all .• yeeld to the whifperings of the Spi. 
rit, andxjuench it not: deny nor any requeft the 
Spirit makes. 

Thirdly, If all that will have any intereft 
in Chrift, muft deny themfelves, you fee how 
prone our nature is t® evill, elfe wee needed 
not this exkor tation . Wee finke do wne to fin, 
as a ftonc doth to the Center, the flefh is ft ill 
drawing and byatiing ™ the w ">ng w ^5 
therefore let us not have too good an opinion 
of our felvei; let us bee jealous with a holy jca- 

O Ioufie ; 



rM 



202 



The T>oBrineofSelfe*deniaIl. 



Queft. 
A#fw. 
Queft. 

Anfw. 



gttefn 
Anfw, 






loufie; remember the Flefh is prone to evill 
continually. 

But how fliall wee know it ? 

I anfwerc, that it is plaine in many things. 

But h©w fliail wee know whether the defirc 
be from the Spirit, or from the Flefh ? 

Amandefiresaplace 3 hee faith iris to doe 
good with it . hce defires honours for the good 
of others. 

But how flball wee know if hee doth 
fo? 

I anfwere , that in thefe generals no exa& 
fignescan be given, yet we will guefle at feme, 
whereby yee may know it« 

Firft, confider ifitbeea titfbulent defires 
cefiresofGrace^are as aaturall defires, gentle 
and quiet: unnaturallheatcandthirft, are tur- 
bulent and violent 5 fuch are the defires of the 
Flefh. 

Secondly, the defires of the fle/h are hafty, 
it runs without an errand, when as a wife man 
ponders his wayes. The defires of the Spirit 
doe not eafily rife - 3 wee rauft take paines with 
our hearts for good defires 5 flefhly defires are 
hafty. 

Thirdly, know it by the fatisfa£Hen you 
give it : doth fatisfa&ion of your defire, make 
you more heavenly minded- it is right: but 
doth it make you earthly minded 3 and indifpo- 
fed to holy duties • then the defire is from the 
flefh. 

Fourtb- 






The DoarineofSelfe'denialL zo$ 



Fourthly, know it by the contrary s U c^| 
duties of Prayer aod the like doe weaken the 
def*re, then it is Carnal!; but if they ftreng. 
then it , f© that you goe on with boldneflfc and 
fecurity , it comes froai the Spirit. 

Fifthly, know,if there be feme feife-refpe& 
that doth carry you, fc farreyee goe and no 
farther; thatrcfpe£tbcingtakenaway,ye cad. 
Doe you it in fecret and conftantly ; even then 
when ye are fequeftred from all other reipe&s, 
and have nothing elfe but Gods glory to ftirr e 
youuptedeeit? Ifthc heart be iuft, weedoe 
it when we have no ether end in it* Are yee 
angry withyour fclves, when ye negled Gods 
bufinefle ? Are ye angry with a Soane, becaufe 
he aegie$s God, or is it becaufe of his loefc- 
Gefleanddiffjlutenefle; becaafe hee takes iU 
cotirfes, and would wafte your eftates t Many 
racn are £ealou$ for ftnnesagainft themfelves, 
forfinnesthatpremdicetherafelves .• AsMi- 
nifters ate angry with fucbas rob the Church, 
and have Impropriations, and fometimes dc- 
fervedlytoo$ but when the Pulpit rings of 
nothing but this, it is a figne that it is oncly out 
of Selfe-refpe<a, So the people cry out ©f the 
Mioifters Covetoufaeffe, but it is out of felfe- 
refpeft, becaufe they arelpath to give them 
that which is their due. lohn was zealous for 
God; but it was with an eye and refpedl to the 
Kingdoms So&ojet, 7.14. The people ft/led and 
Uffembled themfelves together •, but it tots but for 

O 2 Come 






204 



The VoBrine ofSelfe*demall. 



Vfe+> 



CorneavdWwc: take away our refpecSs, wee 
( are cold- thefe are dcfires that fliould be de 
' nied. 

Fourthly j if all that have iritereft in Chrift 
muftdeny themfclves; then try whether you 
have imereft in Chrift or no : arc ye willitrg to 
deny the fleih ? Ace ye willing to undergoe the 
crcflef-Tocrucifictheflcfhfor Ghrift? Elfe 
ye arc not inhim. He muftdeny himfelfe that 
is in Chrift : all are ready to fay, that they de- 
ny thcmfelves, when as it is fpoken in gene- 
rall ^ but if yee will know whether you deny 
your felves or Q&j confider but thefe three 
things. 

Firft, are ye willing to be informed? Will 
ye try and fif t thing to the bran t Try ye if the 
thing belawfull which yeedefirc?Ifyeeftop 
your eyes and eares , and will not examine ir, 
you doe not deny your felves 5 it is all one to 
ftopthe light, as to have it and not to follow 
it; Is there not a fecret light within you, that 
tds"you 3 this and this is afinne? doth yeur con- 
fcience whifper within you ? if it doth,ye deny 
not your felves > except yee defire te be infor- 
med. Num.22. 20. Baldam \vo»id not gee upontny 
tearmes to curfe ifrdel^ at the fir ft und fec$ni re- 
quefi j he had a fecret light within him that told 
him that hec fliould not goe, though God bade 
him goe$but yet God who knowes the waies of 
the flefh and Spirit, fawthat hee Jingrtd after 
Ba/acks wages -, and therefore he bids him goe 3 

and 



The DoBrineofSelfe-deniaH; 30$ 



and he went: bee did not facisfie his confer- 
ence. SoS AVLcariedic fairely, when as he 
offered Sacrifice before S amvel came; fo 
hec did when he fpared A gag andthebeft 
things ^ pretending a Sacrifice to be made with 
them: yet his conference told him that it was 
afinnc, hedidnotfatisfieif Examine things 
to the full z elfe yee deny not your felves. 
Wee preach to you j that youmufi: doe thus 
and thus; perad venture yee deceive your felves 
and reafon againft it, yet your Consciences are 
convinced. 2 Corinth. 4.2. Wee Jpcake to your 
ConfcienceS) and 'approve our fel<ves to them • we 
preach not to the wits and humours of meo, 
but to their confeiences, in the fighc of GO D 
and men.You muft love the light : job. 3. 12, 
Hee that doth truth commeth to the light Jbat his 
deeds may be made mamfefk^ that they are wrought 
0/6 p D. Doe yee choofe the light, without 
fteking any ciftindions 5 or evafions? If a 
man, feeke eva(ions 5 it is a figne hee is not of the 
truth. Hee that l©ves the truth, is of th? light: 
approves things that are excellent 5 he is wflliog 
to hold up his anions to the Sunne, as one doth 
a vefTell, to fee if there be ever a flaw in it. Yee 
may call faruftifying the Sabbath, ludaifhic; 
yee may call ftri$nefTe ofitfe, Hypocriiieand 
Precifeneffe 5 Zeale, indifcretion 5 Bat what 
(ay your consciences of them i If that which 
we doe beebutJhypocrifie, why doc you not it 
in reality ? 

O 3 Yea, 



PMli»lo. 



zo6 



The TtoBrine ofSelfe*deniatL 



0b\i8. Yea, but you arc more drift than the rule. 

Anfw. [ Why, then try whether it bee Co or no, 
take not the word upon truft. i c$r$ntb.$ m i m 
Wee are the plinifUrs hj whemyee belecve, and 
not what yee beleeve : If yec are not willing 
to fearch what the good will of G o d is, yee 
deny not your felves. In thofe things that arc 
inqueftion, fee that you fatisfie your Confci- 
ences and that light which is within. If there 
bee a queftion about fan&ifying of the Sab. 
bath, and gayning ; doe as your Confciences 
bid you j fee if there be not a reiu&ancy with- 
in. 

Secondly, confider what yee doe in cafe of 
, a ftrong afFe&ion, in a ftrong temptation, in a 
particular humour $ it is not what a man doth 
in coole blood, but what doe you when as 
opportunity and ftrong affe#ions meete. Hee 
is a good Pilot, thatfhewes himfelfcfoina 
ftorme^ hee is a good Souldier, that ftewes 
himfelte fo in a breach; fee if you doe as A- 
e r ah a m , hee denyed himfelfein his Son : It 
is Selfe-deniall.when as a man renounceth him- 
felfe and his flefti, when astheyaskehim vi- 
olently and importunately. Will you omit no 
duty though it coft you much ; AsDaniel 
would not leave off Praier^ though itfhould c*ft him 
his /ife t Dan.6. io: wi! ye not commit any finne, 
though you gaine never fo much by it- as B a- 
l a a m did, and as thofe that have the perfons 
I of men in admiration, becaufc of advantage, 

doe? 



The DoSlrim ofSelfe*denia/l. 



207 



doe? Try what yce doe in luch cafes as thefe, 
Iffomc trouble follow fuch aduty, what doe 
yee ? Mark, 8. 38. Hee that is ejhamedtopro* 
feffe Christ, though it brings a Croffe to htm^ 
hee that will not profefle him in time of tryal! 
of him will the Sonne #f mm alfo hee afbamed] 
when hee commeth in the Glory of hk Father. 
Hath Chrift need of the fame thing, that you 
your felves have need of $ will yee beftow it 
on him? Suppofe it be a boxe of oyntment, 
or tenne times more $ the try all is 3 ho w we doe 
deny onr felves, when as we (hall injure our 
felves. 

Thirdly i yee fliali know if yee deny your 
felves, by the humility andlowlincffe of your 
minds ; Are yee content to be tranflated from 
one condition to another ? An humble man 
is willing and consent to bee tranflated from 
one eftate to another: hee wonders he hath 
fo much $ hee will be trampled on for GOD. 
If yee are proud , having great thoughts of 
heart 3 ye never will deny your felves ; The 
proud cefift GOD, and hee refifteth them, 1 . 
Pet $.5. They are full of murrnuringsanddif 
quiet -, The broken hearts make no account of 
rhemfelves 5 care not for any condition, are 
contented with the to weft roome 3 as the Prtdi- 
gali was . fo they have grace it is enough ; If yc 
have this difpofition 3 it fhewes you are men de- 
nying your felves : Apply thefe rules, and try 
if yee deny your felves or not : if yee doe nor, 
O 4 know 



3 ' 



2o8 



The VoBrine ofSelfe*deniall. 



Aieanes to 
deny our 
{ felves. 

I 



know your conditioned labour to bring your 
hearts to it, to deny yeur felves: The vvayes to 
doeitarethefe. 

Firft, to deny your felves, have a right 
judgement of your felves ; reckon the inward 
man your felfe-, ifyee reckon theFlefh your 
felfe; riches, honours, credit and wealth that 
perfed the flefh, your felfe; thenyee willlofe 
all for it, yee will not deny your felves: Such 
a one will leave Religion , wound his Confci- 
ence, rather than lofe his eftate : But if wee 
reckon the regenerate part our felves , it hath 
friends and a Kingdomej and reckoning it our 
felfe, wee will fuffer any thing rather than hurt 
it : we will lofe our life and liberty, and yet 
are well becaufe this is fafe. After a man is re- 
generate, ? he reckons another thinghimfelfe, 
than he did before 5 the Spirit is now predo- 
minant, he is himfelfe.-doing Spirituall things , 
the Spirit is Lord of the houfe 5 the ftelh 
may come in as a theefe,but there is a great dif- 
; ference , when as it comes thus , and when as 
I it comes as a Lord: Whe;i as the Spirit is a 
! mans felfe, his hold is in heaven. Let us judge 
j of our feives, and wee fhall be able to deny our 
j felves. 

Secondly, have a right opinion of other 
things: know that by denying ofyourfelvcs, 
you gaine; yeilding to the requefts andde- 
h'resofthe Flefh, yee lofe by it : Mattb. 1 6. 3 5. 
Hee that willfavf bis life , Jbt&hfc it 5 he that 

will J 



The Dettrim ofSelfe-deniatt* 



r -^r A irTfiT-iim<innix 



20$ 



will fave his crcdir and pleafure, fhall lofe it 5 J 
the more yec deny your felves, and part with { 
thefe things, the more 3 yee fhall have, Even an 
hundred for one in this life, and in the world to 
coifielife e<verlaflingjAark % 10.3 o. Yee fhall bee 
gainers by it. 

Yea,but we fee the contrary > the Saints arc Obiefi. 
iroprifoned, andperfecuted, they have many 
croffes and loffes. 

It is true,and therefore the Text faith ; Th3t Anfip. 
they frail have a hundredfold -with Persecution^ 
that is, God will multiply comforts to them 
with Persecution : One may have more com- 
fort in a Prifon, than others have in a Palace. 
Comfort confifts not in the bulke of outward 
things. David was wife totakeoportunity 
when as hee had any thing to doe for God; 
though it were coft]y,yet he did it : hee bought 
his Oxen that he effered, he -would not offer that 
toG*d y rohtch co fhim nothing \ 2 Sam. 24.24. 
The water that coft mens lives,that which hee 
thirfted fo much for, hee powred out as an ob- 
lation to God, and would not drinke of it: 
for he knew that whatfoever it coft him, hee 
fhould be a gainer by it. Aft. 5.4 r, The Afofiks 
being whip fed, went away rejoicing: None re- 
Joyce but fuch as thinkethey are gainers by 
it. /Wjaccompted it a great favour, tofuf-j 
fer for Chrift: So tbeApoftlc, iam.u%Mds\ 
us count it exceeding much joy, when as me \ 
faflinte divers tribulations: and lames, 1 12. 

Bleffed 



2IO 



TheDoElrine ofSelfe<deniaH. 



Olieci. 



IBlejfed is the man tbat tnduretb temptation : for 
tvben dee is tryed he Jhall receive the Crowne of\ 
life. It is for your advantage , when as you j 
Ilole an eftate, or a friend, or fuffer*any 
j thing for Go d$ yee (hall get by it. If yee can 
\ fay with Peter J Lord, we have foifakentll and 
followed thee^ Markj io. 28. yee (hall have 
an himdered fold 5 chat is , yee fliall have 
God. 
But is itnotbeft to have other things with 

God? 

I anfwere, that God is bed ; truft him, leave 
the keeping of other things to him : if yee are j 
to lofe a friend to keepe a good Conscience. ! 
commit it to Gods keeping $ fo if yee are to 
I lofe an eflate. Befides, if yee have not thefe 
j things from his , favour , what is it to you ? 
, Yee may have them by his Providence, and 
I n'ot out of his favour, and then they will bee a 
fnare unto you, yee will fet your mindes too 
j much on them 3 and they will leadeyoutohell^ 
1 orelfethey will bee acroffe unto you: What 
\ rorafort can you have in them, if God bee ab- 
teat ? If God bid fuch a thing comfort us, wee j 
j have comfort : but if he bids it not to comfort ! 
1 us, though wee have it, yet we want com- j 
fort-Therefore reckon thefe things but as droffe 
and dung , asP av l did, />/;//. 3, 8. addenotto 
them , but to Gods favour ; forfake them if 
they come in Competition with bira, and his 
lawes. 

Third- 



The DoUrine ofSelfe*deniaB. 



zn 






Thirdly, learae to know Christ arignt, | 
that will make you deny yourfelves. Chrift | 
is worthy all love • this knowledge of Chrift 
will make you deny yourfelves, not of necef- 
ficy, but out of a love to him. A friend that 
adventures his life for us, is worthy of all wee 
can doc : Is not C h r i s t then worthy of all 
you can doe and more ? i Corinth. 1.13, Paul 
reafons thus with the Corinthians 5 is Chrift di* 
videdt Was Paul Crucified for you f Or, were 
you Baptized in the name of Paul* If Chrift 
dothallforus, wee mud deny ourfelvcs for 
him. Lo&ke on all that he hath done for you, 
and what privileges you have by him 5 Iearne 
to beleeve, it will make you to deny your 
felves. Paul went through many things, he* 
cAufe he trufted in the living GW, 1 Tim, 4. 1 o. 
ftdofes cared not for the wrath or favour of 
Pharaoh^ becaufe hte beleevedflebrews^ 1 1 . Be- 
leeve and know, that there is arealitiein the 
things wee have, by Chrift: let them not bee 
as things onely in the fancy, but beeaffc- 
<3ed with them. We rejoyce in an eftate which 
we po(Tetre,and in honours we injoy ; becaufe 
wee have them. By Chrift wee are Kings, 
andPriefts y and heir es of all \ Revel. 1.5,^, If 
you beleeve this, then Faith begets Love 
in us, which makes us willing to part with 
all. Philip. '2. a 1. Paul complaines , Tbst 
every man feekes his owne , and not the 
things of left* Chrift « that was for want of 

love 



ii a wan ^ 



212 



4 



Math.1c.23, 



77?e Dottrine ofSelfe-deniall. 



ot love : 1 Corinth. 13. 5. Love feekes not hit 
$wne^ you may fee this in iW, ^.20.24. / 
count not (faith hce) my Itfe deare unto my felfe^ 
(0 that 1 may faifimy courfe with Ioy y and the 
tAinifit) which I have received of the Lord lefus . 
Leame to belecve in Chrift, love him, then 
you will deny your felves for him 1 What ever j 
men thought of fml^ though hee was taken to j 
be a mad^ man^Att* 26.24. yet the love ofchrifi 
did confiraine him, 2 Corinth. 5.14, So as wee 
love Chrift, it is no matter what wee fiif- 
fer. 

Fourthly, the laft meanes to helpe us to de- 
ny our felves, is the manner how wee fhould 
deny our felves: Bee peremptory in denying 
the requeftsof the Flcfh, barre up the doores 3 
give the fiefo no audience 5 nothing is better 
than a peremptory will, if it bee Well fet 5 no- 
thing worfe, if it bee ill. When loab would 
have peri waded David to flay Abner, David 
gives him a peremptory deniall - faying. 
What have I to doe with you, yee/onncs ofServia > 
So Ghriftgave Peter a peremptory deniall, 
when hee would diffwade him from his Pat 
fion ; hee faith to him, Get thee behinde mee 
Sathan. The fiefh is of your old acquaintance, 
that hath binbornefand bred with you, and 
therefore is 'ready to deceive you ; wherefore 
looketok. K^iH.%1. Paul faith to them that 
vooutd diffwade him from going vfto lernfdlem, 
What doe jee rvcefing and breaking my heart > 
., Their 



The VoBrine ofSelfedenlaU. 



_i ? 



their expostulation with him weakned the fi- 
newes of his intention, and foftened his pur- 
pole. Bring thefe meancs to particulars, ha* 
ving ©ccafion,Iet them not remaine in general: 
You that heare menovv, examine your felves; 
none that heare me this day but had need par- 
ticularly to deny himfclfc : fome humours 
hee hath that kemuft deny $ give not over till 
thou haft done it. This will fcowre out the 
ftainesoutofyourSoules,labour therefore for ! 
to doe it: Put cafe,that farisfying fuch a defire 
is pleafant, yet denying of it will bring you 
more pleafure and profit ; there are none that 
gaine by finning, and none lofe by fcrving 
God: You are gainers while you lofe your cre- 
dit for God/)r your riches 5 he will either give 
you more, or elfe hee will give you more com- 
fort in the little which y ouhave. Are you re- 
drained ? God will give you longer and lar. 
ger liberty from the yoake of Sinne : lofe you 
a momemany delightf God will give you a 
ftronger delight. A luft being reoioved^here 
isablerniihwipedaway , every luft is a fpot 
on the foule; If yee fuffer a luft to continue, 
that yec are indulgent to,it de files you,it makes 
you indigent : Lufts caufe want. Beeing 
brought under the power of a luft, yee arc u„- 
der a Tyrant. Againe, what ever your hearts 
arefeton* and you will not deny your felvcs 
init • if yec belong to God yee (hall bee crof- 
fed in it : your ftrong affections will bee your 

_____ ftr0D S 



%t4 



the Doftrine o/SelfeJenialL 



ftrongaffii&ions. David was crofted in his Ab- 
folon ; Abfolon s in his Kingdome . Amnon 
in his Tamtr. Againe , if you will fatisfie 
your lufts, there is no end of it , yec muft 
be alwaies adding fuell to them, which in- 
creafeth the fire. Confider, that in this, our 
heart is deceitfulh wee being minded to con- 
tinue in things, though it bee but foratime, 
wee will not eafily be brought to judge aright 
of them afterwards, wee judge not then with- 
out a bribe ; and our judgcracats being bri- 
bed , they arc then eafily corrupted. Take 
heed therefore of Cuftome : this is hard to be 
refilled : the flcfli will cxpeft the fame enter- 
tainment from us at the laft , as it had the fe- 
cond or third time. Cuftome doth prejudice 
us much \ it intends the originall Corruption •, 
it leads us captive with violence : being ac- 
cuftemedtoany luft, knew that it is hard to 
renounce it , becaufe cuftome addes unto its 
ftrengtht When we have judged already of a 
thing, we are loath to iudge againe. Butnow 
my Brethren, conGder, if yee erred once, that 
will not excufe the fecond errour : Cuftome 
is, but Vetnftas emris^ the antiquity ©f errour$ 
Gods Spirit muft bee the rule of our lives; 
Cuftome is an ingagement to us 3 to continue 
in thofe things wherein wee fhoulddeny our 
felves : So the opinion of men, is a hinderance 
to Selfc-deniall ; having ufed fuel* a coarfe 
we will not alter it ; if we doe, men wonder at 



The DnBrine ofSelfe-demall 



*i5 



it 5 this kcepcs men off from felfe-dcniall, 
Wherefore that your hearts deceive y©u net, 
remember this caution - 3 Take heed of Cu- 
ftQroe. 

Laftly, if no man hath any intereftinChrift 
unlefle hee deny himfelfe 5 then fee the way of 
drawing ncare to C h r i s t : The more wee 
deny our felves, the leffediftance is betwixt 
him and us j the nearer our wills are brought 
together, the nearer we come to him $ the more 
fully we empty us ofoor felves, the more per- 
fe&ly wee deny our felves, and the nearer wee 
come to him. And thus much for the firft Point-, 
that who ever lookes for any intereft in Chrift, 
muft deny himfelfe.The fecond folio wes which 
is this. 

That the wayes cf God are full $fcr$ffe$ . they 
have much difficulty in them \ Chrifttels men , 
They muji deny themfelves^ take up their daily 
Cro(fe\ they muft goe through crofTes,and looke 
for them: thewayes therefore of God are full 
of cr©flfcs. And this muft needs be fo 5 for three 
reafons. 

Firft, God will have itfo, that wee may 
beare witneffe of the truth : Words arc bur a 
{lender teftimony 5 therefore God will have 
men fuffer and be imprifoned too for the truth; 
This is that good confeffion of Chrift, when as 
we confefle him,not in word but in deed . God 
therefore will have us beare Crcffes for this 

end. 

Second- 



T'S- 



D0c7.2, 



21 



The DoSirine *fSelfe*denhU. 



Secondly, God will have men tried-, and that 
chey cannot bee without Croffes : Therefore i 
Cerintki 1.19 .Herefiesmv(l needs comejhat thofe 
rvb$ are faithfuS may be tryed; that the good 
may be diftinguiftied fromthc counterfeit. Af- 
flictions aid croffes are the beft touchftonesj 
therefore they are called try als,bccaufe they try 
and prove men. 

Thirdly,thismuft needs be fo, from the na- 
ture of thinges thcmfclvcs. Men canaot run 
on io obedience to Chrift without oppofiti- 
on. A faithfull Chriftian man muft reprove 
others as lohn Baptift did , and then it may 
coft him his life. Ic may coft us our lives 
andloffe of favour, (as it did Mcfes^ Hebr. 
11. Who endured Pharaohs wrath , ) for ftan- 
ding out in good caufes. In many anions 
wee may and (hall becenfured; for wee rnuft 
be juft to men, and upright ro GOD, and 
notbebyafTed a wrong ways and for this we 
may bee oppofed. The Sabboths muftbee 
kept though fome loffes may come by it } ma- 
ny other a&ions mud be done , wee muft 
fpeakefor Chrift, as Paul and Daniel did, which 
coft them Imprisonment, and fo it may doe 
us. 

Fourthly, looke on the world , and there is 
aneceffitythatweefliould have croffes, if wee 
will follow Chrift. For, lohn 15. 19. The 
rvorld loves her mne^ and hates them who are 
ckrtfis$ they are refifted , and cannot refift 
againe. 



The DoElr'me ofSelfe>deniafl. 



**7 



againe. The world puts crofles upon the 
Saints, and as if they were not forward 
inough of therafelves>theDivell helpcsthem 
forwards : Hee fets their tongues on worke, 
fames, 3, 6. Their ungues are jet en fire ofHeU$ 
hee fets their hands on worke, Revel. 2, 10. 
The Dived Jhallca ff fame of you into Pr/fon $ that 
is, men by the Divels irrigation iliall doe 
it. 

Fiftly, it muft needs be fo, in regard of mens 
conditions and themfelves • they muft have 
crofTes to prevent finnc : Chrift the good S hep- 
heard fets Dogs on his fheepe fomerimes to 
barke at them, and if that will not fervethe 
turne,to bite thetn too ; Parrly,for finnes prefent 
which they contract. And partly to prevent fu- 
ture finnes. Profperity makes them ruft forae* 
cimes , therefore God fets (bullions to rub thera 
over and makes them bright , though they 
malce themfelves blacke. God fends affli&ions 
on the good to make them better 5 Thrcfhing 
makes the corne though it were good before, 
to be much better : the fire though the gold bs 
good before, yet it makes it much purer: h eahk 
though it be good 3 yet exercife makes it bet- 
ter. 

Now as the wayes of God are full of crofles,f© 
they have much difficulty in themjand that for 
thefe reafons, 

Firft,becaufeofSelfe-denyall .• Thisfelfe- 



deniall muft needs bee 



and it is hard and 
diffi- 



2 S 



The VoBrine ofSelft*deritaB. 



Kpbi 



3. 



l difficalt for a man to deny himfclfe : it is a bard 
thing to deny a ftranger being importunate jit 
is harder to deny a frenid,a wife,or a lonoe : but 
it is hardeft to deny a mans felfe,ta deny a ftrong 
luft, a naturall inclination, which is ever beg. 
giog and asking, that islikeacontinualldrop. 
ping, this is difficult. 

Secondly , looke on the Law , and it is 
difficult, the Law is jpirituaU , me are carnally 
fold under finne> and yet muft bee fquared by 
lit. 

Thirdly, it is difficult in regard ofouraffc- 
dions : thefe make the wayes of God difficult- 
wee are to goe on intheraiddc way, butour 
affe&ionsbias usanother way ; weeno fooner 
love things but wee over-love them : fo weare 
ready to over-joy and grieve for things : thefe 
affe&ionsdiftemper the mind?, and the minde 
being diftempered, we are like a barrcll ftirrcd 
and turned up-fidc downe, nothing but mud 
comes from it. 

Fourthly, looke on our natures, and it is 
difficult. What isin man, in common or cor- 
rupt nature? The way es of God are above com- 
mon nature , above our reach and up the hill; 
they ^re more difficult to corrupt aatnres : all 
Gods wayes are contrary to it, and it to 
them 5 there is a contention, a contra- 
riety betweene them , and fo a great difficul- 
ty. 

Fifthly, 



The 'Dottrine o/Selfe-deniatL % 1 9 



Fiftly, compare it with other things \ and 
you will finde it difficulty to get an art or li- 
beral! fcience, whatpaines and difficulty muft 
be ufed? Now to have Gods Imagerenew* 
ed in us, muft needs be harder .• for to this we 
have a contrariety and reludancy, to the other 
a natural! propenfnes : therefore it muft be dif- 
ficult. 

Laftly, fooke to the variety and change wee 
muft run thorow: fbil.^ii.Wee m^Uroant and 
abound^beare good report , And bad report - It is 
hard to bearc profperity - 3 as hard as it is to 
drinke much wine , and not be giddy : Ic is 
hard co beare adverfity and not to ftoopcj hard 
to beare fcorches without flirinking ; fome can 
beare want, but aboundance makes them leave 
God: many can beare good report , and can- 
not away with bad report: fome can doe bor h 3 
bat yet they will not loofe their wealth : fome 
can indure that , but not imprifonment: to 
goe through thicke and thin is hard anddiffi. 
cult. 

But now you may aske meetwo queftions. 
If this bee fo 3 how comes Chrifttotellmen^ 
Matthew 1 1.30. That hisjoAke U eafie and his 
bm then light* how is that true, Trover. $.\ 7. 
That all the mi?s ofwifedome are &aies of plea fore? 
Why promife yee fo much joy and peace in 
Religion, if there be fo many croffes following 
it? 



P 2 



To 



Quep, 



220 



The DcBrine ofSelfc'deniatL 



f ff/lP. 



Prov.15.15, 



OtjeS. 



Tethislanfvvere, Firft 3 thatthe wayes of 
( God are plcafant t© any man that is right, to 
one that is renewed . 1 Corinth. i % 6. Wee preach 
mjedome to them that Are per feci 5 that is , to 
them that are upright. So the wayes of God 
are plcafant t© thofe that are upright , and 
able to judge of them : yet they are not fo to 
others. If I fay that good meate and drinke are 
pleafant, it is true , and you will all agree to 
it: yet it is not fo-toa Siekeman : So the 
light is very comfortable, yet to fore eyes it is 
burthenfomc .• So Gods wayes are pleafant, 
yet to men having fore Eyes, ficke Confiden- 
ces, anddiftemperedaffeftions, they areJif- 
ficults 

Secondly, Gods wayes are pleafant inthera* 
felves, whereas other wayes are bitter. Gods 
wayes bring pleafure and content, they arc 
pleafant iu themfdves$ therefore they are al- 
wayesfc; butthingsthat are pleafant by oc- 
cahon^arenotalwayesfo : As the pleafure of 
Sinnc>u 6ut for afeafc» 3 /fr£r.n.2$.andby cc 
cafion of fatisfying the luft 5 but a good Cenfei* 
ence u a contim&Ufe&% • at all times Gods waics 
are a burthen and yoke to the ft fh, but to the 
Spirit they are eafie. 

But you will objeft, If the wayes of God 
are difficult and full of croffes , it will difcou* 
rage men to be religious ; how {hall wee runne 
the wayes of Gods Commandements with 
chcerefulnes, feeing they are fo full of erodes.^ 

I 



. i i i " • 1 rr 

The Dottrine ofSelfe*deniall. 



221 



Ianfwer, that though the wayes of God are 
in themlelves difficult , yet they are eafie to 
thofe that come after Chrift,and that in thefe re- 
gards. 

Firft} every one that comes to Chrift hath an- 
other fpirit and heart given him, that makes him 
with Paul) Rom,']. 22. 7$ delight in the Law of 
God concerning the inward man. I will fay of this 
as Chrift anfwercd Peter, when as he asked him, 
who fhould be faved if rich men were not : this 
isimpofiible (faith Chrift) with men, but it is pof. 
ftble with God h Mattk 19 .i 6. That is, fuch a man 
cannot change his owne heart,but God can 3 and 
then the wayes of God will bee pleafant : God 
can give you another nature , and they will bee 

Secondly, though they bee difficult in the 
crofTe,yet take altogether ,then there is pleafurej 
take therefore the reward and gaine with the 
labour. The merchant indureth much, yet the 
hope of gaine fwectens all : a covetous man in- 
dures much labour, hatha hard lodging, fafts 
much> butyetthe gaine contervailes all. Finis 
dat Amsbiliutem medi/s } The endfweetens the 
meancs: the hope ofharveft makes the husband* 
mans labour pleafant. So it is with Chrift • he 
is pleafant if you put all together; if you looke 
to the joy and reward as well as to the crofle: 
looke on them as on weights in the ballance : if 
the weights be equall, they ftirre not . but put 
more weight into one fcale , then the ot her 

P 3 though 



222 



The VoBrine ofSelfe*deniatt. 



[though it fcemcd heavy before,yet now it isbu: 
1 light. Soitiswith thcfecro(fes;mthemfelve> 
thcy.archeavy,but compare them with the if- 
fue,the end and reward, they arc but lighr- Our 
affltfthnS) which an but for a moment $urch*fe tu 
a far more exceeding weight of Glory, 2 Cor. 4. 1 7. 
Thirdly, to runneth ewayes of Gods com* 
mandements with our owne ftrength , it is dif- 
ficulty 5 but having -another ftrength more than 
our owne, it is eafie. It is hard for a Child to 
goe up, the ftaires himfelfe , but if a ftrong 
man takes him by the hand, it is eafic : though 
thefe wayesbc hard, what if the Holy Gboft 
helpe youj then they will be eafie. A man that 
lookes onanartificiall thing, he wonders at ic 3 
and cannot tell how to turne his hand to doe it 5 
but if he once get the art, it is eafie$ fo it is with 
us$ before weareinChrift, all is hard to us.- 
but if we are once in him, all is cafie. IyOoke to 
the Apoftles,they are fhic at the firft of every 
thing, of fuffcring for Chrift- but afterward 
they indured any thiag, even whipping, and 
death for him. 

Fourthly, it is hard to part with that which 
wepri&eand love much 5 but when as we are 
perfwaded; that there is no fuch thing in it as 
we thinke there is, then it will be eafie for to 
part with it. No man grieves much, that the 
flowers that he hath in his hand , wither : that 
he lofeth counters or fliadowes : fuch are the 
things that we fee and havc,/yi/. 35) • 6. they are 

but 



The Do&rine ofSelfe-denialL 



223 



but as flowers : our eyes being opened to tee that 
thefe things are fo, it isaneafie thing to dif- 
efteerae them ; to onethat is humbled this is ca- 
de •, he that hath felt the burthen of finne to bee 
heavy, will find Chriftsyoaketobee light; the 
Divels yoakeisahard and heavy yoake, he that 
hathfeltthe bitterneffe of finne will shinke 
Gods wayes to be pleafant. 

Fiftly,confider to whom we doe all that wee 
doe .- as David fay d to MkoLi Sam. 6.u. Wee 
dee it to tht Lord : this makes all eafie .- this made 
alleafieto Paul, k^ABs 2 1. When as Agabustold 
him % thathefmuldbe bound at lerufalem % he tels 
them, that be u not onelj ready to be bound , but 
likewife to dye at lerufalem^ for the Name of the 
Lord lefus. A feuldier doth much more, when 
as hefeethhisGenerall looking upon him; a 
good fervant wil worke out of his heart, when 
as his matters eye is upon him, especially if 
his matter hath a good eye .• confider then that \ 
we doe $11 for Chrift , and this will fweeten 
all. 

If this be fo,that the wayes of God are full [ Vfe.v 
of croffes and difficulty, then learne from 
hence, to account of fo much beforehand, and 
prepare for it, before ye enter into thofe waics 
of God: take heed ofBaruchs tault^lerem^^. 
Looke not for great matters for your felves : in the 
wor/dyefiaKhave affiBion \ lohn 16^. 33. but in 
Christ ye jhall have peace ^ looke therefore for 
all in heaven. Remember ye muft not take 
P 4 Chrift 



u 



224 



The Dottrine ofSelfe«leniatt. \ 



Chrift or.ely as a Saviour, but you muft take 
him as a Lord 3 as a husband ; you muft have a 
wedding garment^ conjugal! afFc£Uen,3nd be 
divorced trom all other things, that fo you 
may take him thus : ycc muft take him a^your 
husoand, for better, for worfe, with loffes 3 and 
croffes - 9 your will muft be fubjeft to kirn inall 
things, it to be Chrifts Servant were onely to 
give him a cap and a knee 5 he would have many 
that would icrve him 3 but you muft obey him-. 
Hufervantsyt* nrtt$ whom yet 0%, Rom. 6. 1 6. 
There are tervants which you call Retainers- 
which doe their owne worke on the weeke 
dayes, peradventure on the Sabbath they come 
to their Maftet and ferve him 3 thus mod are 
J Chrifts Servants ; they will ferve him on the 
Sabboth perchance, but at no time clfe 5 but as 
on the Sabboth , fo at all times elfe you muft 
deny your felves. In other marriages errtrpcr* 
fon*t doth nullifie the marriage 5 fa doth it 
when wee take Chrift : it is an error in our 
judgements, not to know what he is- and that 
is chereafoo why wee fo quickly fall aw^y 
.from him; whereforceveiry one that lockes for 
any intereft in Chrift, muft confider with him- 
fehe before hand , andcaft his eyes on all his 
comforts , on that which is pleafant to him, 
and rclolve to part with it for him; yea, 
hee muft looke on bitter things , on the fuffe- 
rings of others, andmake account ofdifgraces 
aad perfections if hee will follow Chrift .- If 

better 



The Do&rim ofSelfe4eniaU. 12$ 



better come , doe you repztare in lucrum \ counc j 
it over-plus, C<efar y whenashee wasgoeingl 
to fight, would ufually tell his Souldiers, that | 
the enemies were as many more as they were, j 
*hat fo he might make them more refolute and j 
audacious $ If you meane to follow Chrift, j 
looke for a rainy day, Ic may bee it is a faire 
morning, but yet we know not what the eve- 
ning wilibeiNefiu qmbferut vefter vehat .Shall 
a man g^e to tea, and not looke for ftormes ? 
Shall a Souldier goe into the warres, and not 
looke for enemies ? Forccaft this therefore, 
left going with 20oo.you are met with 20000. 
and overcome , your refolutions being too 
weake. 

Secondly , if-thc wayes of God are fuilof 
crofles and difficulty , then it is not the way to 
heaven that mod men goe ; that common 
road of pleafure andpllity which mod men 
tfeade in , is not the way : the true way is 
per diverticula, a by, a narrow way whkh few 
men folio w. If wc finde our waies full of jolli- 
ty, weehavecaufe to fufpedtxhem, Luk.-6**u 
Woe unto you that laugh nowjbryeejlull&eepe here- 
after l ye that are full here ^ (hall hunger hereafter : 
This loofenefle in following Chrift is not the 
way. My brethren, ifyee are going to any 
City, and yee are told before hand , that 
in the way to it , there are many narrow brid- 
ges, mauy brakes to goe thorough -, that there 
are many vagrants to devoure you , many fy- 



rens 



zz6 



The DoHrine ofSelfe-deniall. 



lTim.$.n, 



irens to allure you -, if ye find no fuch thing, ye 
may well fufpeft that yee are 4 out of the way - 3 
So if ye find no fuch oppofition,no fuch erodes 
and difficulties, no fuchftreng lufts in the way 
ro heaven, it isafigneyecare out of the way: 
Whoever mil live godly inChrifi lefus^ittfujfer 
perfection : P*#/tels Timothy here 3 that hebath 
knowne hu perfections and afflictions 5 aad then 
he concludes, that whoever in this pre font time, 
or.infucceeding generations wvfl live a holy life, 
muHfufferfor if. A man may fuffer and ci© much 
for Chjift 5 but Pauhels him , hee muft goe fur- 
ther, zvi6 fuffer perfecntion^ for Chriftsfakeafld 
theGofpel. 

Obieft. But you will obje&,why fhould any man fuf- 
fer for the Golpel , feeing that the Gofpell 
brings glad tidings of peace } 
Anfw. Ianfwere, that there are two parts of the 
Gofpell : the firft is, that if yee take Chrift, ye 
thall be faved: the fecond is,that if ye take him 
not,yearedarancd:itisn®t the firftpart, the 
offering of Chrift, butthe fnbfequem conditi- 
on, that doth breed perfection. 4/4^.21.33. 
When as the mtifter of the vineyard fent his fer- 
vants to the husbandmen , all his fervants were a~ 
bufed^beeaufe they called for fruite^which the hus- 
bandmen were unwilling to give. When holy 
men call for fruiteand amendment of!ife,this 
ftirsup menagainft them.Ifinrheway ye goe, 
ye finde not thcie croffes, this oppofition, it is 
! the broad way ? notthe way that leadethto life. 
. * Thirdly 



The DdBrine ofSelfe-deniall. 

Thirdly, if the waycs of God arc fb/i of 
croffes, then bee not difcouraged from doing 
good anions for the croffes that follow thenf; 
that is a ncceffary concomitant, and cannot be 
fevered. Many would be willing to dee much, 
but it may coil them their eftates : then they 
favour themfelves, and will flecpe in a whole 
skin: But if a cafe comes that yce muft ftand 
againft Popery, and for juftice againft indirect 
courfes, ftand to it though pcrfecution and im- 
prifonment come; turnc neither to the right 
hand , nor to the left hand : that is , there are 
many ftopsandletsin the way which God hath 
chalked out unto us; yet though there be Ly- 
ons in it,ye muft not ftep out of it $ ye muft go 
on, yce muft grapple with thecrofle and not 
goe out of the way : ifyee balkethofe croffes 
or ifyee fit ftili and do nothing, yee provoke 
God againft you , as much as for your evill 
deeds. Rev. 2 .1 9 J kmw thy worses rndfupings^ 
(faith Chrift.) Ch'rift takes notice, ifyee fuf- 
fer for him, fohe doch if ye decline the croffc: 
1 CowardUnelTemay lofe your foules, as well 
as rebellion your bodies. Ifyee have good 
cards, yet if you play them ill you loofr ,• fo 
when you havea prize in your hands and not 
ufeit; youloofeby it: fo when as 'you have 
opportunity to doe good, and doe not ftand our, 
God willcallyouto an account for it : y ee ^ aI ' 
receive judgement for finfullfilence, as well 
as for corrupt f peach. -Madges 5. 23. l/Ltr$z 

was 



227 



2 2 8 The DoHrlm efSelfe^dcniaU. 



was cur fed Jbecaufe they came not out, to helfethe 
people of God^ m well as the enemies that fought 4- 
gamfi them. Luke 1 3. £. The barren Trees that did 
beare no fruit e , were cut up, as welt at the briers . 
folhall men that have places, in which others 
would have done goed. Revel. 21.8. the fear e- 
full, are put firft in the catalogue , of -thofe, 
which [hall have their portion in the lake of trim- 
(tone*, which burnes mth fire for even thofe 
that are afraid to doe good (hall have their por- 
tion there. Take heedc therefore of miffing 
opportunities through feare or cowardize : de- 
ny your felves, ukeuprhc croffe and follow 
Cfanft, whiles you may. Many are much 
to blame , fo that wee may take up lertmies 
complaint againft them, lerem.s. 3. That there 
is no man that hath courage for the truth : Wee 
raay fay of moft men, as of Harts and Stagges, 
they have flrength and great hornes 3 yet they 
doe nothing with them, quia deefi animus^ be- 
caufe they jyant courage. Sowe good Chri- 
ftians have fire in them , but yet they want 
blowing. Now what arguments fliall I ufe to 
make men follow the truth , notwithftanding 
thefe croffes and difficulties ? Wee magnific va- 
lor in any man, and the valor which wee doe fo 
magnified is but as the fwelling of a wall,beforc 
the breach : it is nothing to this fortitude to 
fuffer for Chrift » and a good caufe , being cal- 
led thereunto - the doing of things without 
difficulties, is no tryall : excellent things are dif- 
ficult 



The Voftrine ofSelfe*de?iiaB. 



£29 



ficultrtbis obedience which you owe to Chrift I 
is not fimple obedience, but paffive obedi- 1 
ence^and hath more difficulty arid excellency . ] 
Towhatend is the Spirit and regeneration gi- 
ven you, if it ftir you not up to doe more thaa 
others can or will doe. ? Luther was glad of his 
©ppofmon, that brought advantage to him r fo 
Paul faith, that his bufferings will further his 
reckoning.Souldiers out of vaine glory ftrive 
who (hall befirftto fcale the wals, and to en- 
ter the .breach 5 that which they doe for a fha- 
dow, let us do for true realities : let our af- 
fections run out in this.Coafider, that in Gods 
caufe if yc fuffer not for wel doing,ye flial fuffer 
for ill doing ; eife there were an inconfequence 
inthatof Peter^i Pet*$.\y. It is bmer to fuffer 
for well doingjhwfor cvill doing. If ye fuffer not 
evillwith men for well doing, yee fhall iuffer 
of God for evill doing. Coniider all thofe 
Martyrs and Worthies of the Lord which have 
goe before us,wh@ have acted their parts, and 
are now departed off the ftage^they might have 
efcaped if they would : John Bapti^ if hee 
would have beetle C\[entt>Mor decay ^ if he would 
have bowed the knee : Thofi who wandred about 
infttep skim y and go Ate s skins, Heh. 1 1 . might 
havebinclad in dikes and velvets as well as o- 
thers, if they would not have flood for the 
truth. Altf/w might have enjoyed the pleafures- 
ofE^;^he might have bin accounted thefon 
of Pharaoh his daughter, but hee would not. 

Confix 



*3 



The Dottrine ofSelfe-itniaU. 



ObkSt. 



Anfw. 



ConGder, if oncaske you this queftion, Will 
yce bee as a pibblc or a prctious ftone > would 
yce be worth 1000. others ? then refolve to 
fuffer for the truth : Confider what a perfon 
yc take upon you: and that ye muft do nothing 
unb^feerning your felvesnhcn you will fay with 
NebemUb^Jbdilfueh d m*n ds J flee t dndrrbo u 
then that being a mtn as lam , mUflee to the tern* 
p/ettfavebit life uf Nebtmiah 6. 11. /iffTcon- 
fid, red hinafclfe^nd therefore would not yeeld 
an inch to the falfe Apoftles, Gal. 2.5. Confi- 
dcr what Gcd expe&s from you. A mud wall 
may bee made up ©f any thing, but the wall of 
apalacamuft bee made up with otker materi- 
als : if ye will be Temples of the holy Ghoft 
yeemufthave other actions. Letthofe who are 
watchmen 3 both for Church and common- 
wealth, let others who arc in greate place, con - 
fiderthis^ ifyouturne falfe, yee betray both 
your felves and others : refolve therefore to de- 
ny your felves, having fuch a perfon and fuch a 
charge. 

But fomc will objeft, I would doe thus and 
thu^ but I can do no good in it. 

I anfweare, that it is more than you know .• 
but however, thou fhaltbee furetohavcthy 
reward if thou doe what thou maift s The 
Phifitian hath his praifc, though his patient 
dies : The Lawyer hath his fee, though his 
clients caufe mifcarry : God often fends mef- 
fengcrs , though they prevaile not , that men . 

^^^^ might! 



Z 3 l 






TbeVettritie ofSelfe-deniaU. 

might beare witnefTe to the truth. 

Yca,but the times are bad, and worfe than e- Obieft. 
ver they were. 

To this I anfwere, that the worfer the times I ^*A# 
are, the better the Saints fhould be : the ftarres 
are rooft needed in thedarkeft night: Mark.8. 
38, He that is afhamedofme^ faith Cbrift/w* in 
an adulterous and Jin full generation^of him mill be 
(teamed -when I fit in my Glory. 

Yea,but I am alone, andtberefore can do no - 
thing. > 

But what if thou art alone > Eliah was alone 
for ought he knewj yet he withftood al] Baals 
prophets, and overcame them. Luther was a- 
lonc, fo that one faith of him 5 Vmn homofolus^ 
tottmorbis imfetum fuflimitjhx. one man with- 
ftood the force of the whole world : And 
what if thou art alone, yet one cole may kin- 
dle another, and that another 5 and fomayft 
thou. Men are incendiaries to make one ano- 
ther wicked ; be thou fo to make others good : 
howevcr 5 though thou art alone 3 yet thou fhalt 
takeaway that reproach from a nation, which 
God fpeakes of Ex*e. 2 2. 30. that he fought for 
a man among them that fhould make up the hedge , 
and {land in the gap before him^ for the land^ that 
he fhould not defiroy it ^ bue he found none 5 There 
will be a man, that is, a man of authority to op 
pofetheftreame. 

Fourthly, if the waies of God are full of dif- 1 Vfi>4r 
ficulty, then wee fhould learnc ftom hence to 

pro- 



*i 



The DoBrine tfSelfe*dentatl. 

proportion our labour to the workc : wee tell 
you of this not to deterre you from comming 
to Chrift, but to excite men to take paincs an- 
fwearablc to the worke. Chrifttold his Audi- 
tors, they muft dtnpbemfelvis^ that they muft 
take paines if taey will follow him 5 and this 
we tell you in his name: wee would have yec 
know the woi ft before hand : many thoulands 
lofe their foules, becaufe they thinke that lefle 
will ferve the turne, that there needs no fuch 
ftri&neffe : go fallacy of Sathan deceives men 
more than tnis. If a man come to buy a Iewell 
that is worth 500 1. if he bids but 400 1. for it 5 
he goes without it, as well as if he had bid no* 
thing at all, becaufe hee comes not to the full 
price of it : So he that will purchafe heaven, he 
muft bid the full price of it,elfe he goes with- 
out it 1 as good never a whit as never the better 
(as we fay.) If a man be to lift a burthen which 
is as much as hee can doe with his whole 
ftrength, if he put but part of his ftrcngth to 
it,he cannot ftir it, hee were as good never to 
touch it : fo it is here. It were better for you 
to doe nothing,than not to doe enough 5 for if 
ye lived ftill in wickedneffc, it might parhaps 
humble you $ but when as men doe but a little , 
but yet not enough, they fee not their mifcry: 
better not to do at all, than to do things thus by 
halves. Sathan dcales with men, as men with 
children : they take away gold and filver from 
them, and ftep their raouthes with rattles and 

coun- 



The "Doftrine ofSelfe-denhlL 2 2 z 



counters, fo Sachan j becaufe mens conferences 
muft have foraething to fatisfie them, fuffers 
them to doe fomethiog 5 but yet not fo much 3 as 
they fliould, Pitty it is to fee fo many lofe their 
labours ; they come very neare 3 within a ftep or 
two to heaven, and yet miffe it : many there are 
which do much, like the young man : yet fome 
thing is wanting,that alfo muft be had,els there 
is no Salvation. Why is there fo little change 
in men, but becaufe they thinke that leffe will 
ferve the turne? This cold, overly a^cuftoma- 
ry performance of holy duties manes alljthere- 
forcconfider but this, 

Firft, that it doth you no good at all ? what 

good did the Laodiceans luke-warmnet doe them: 

they had as good bin cold:yea, God wtfieth 3 that 

they were either hot or coldxRev. 3.1 5. What good 

did all that Amafiah did to him; feeing thathe 

did it not with a fincere & perfe<St heart? Thcfc 

dowbaked fervices ( as I may fo ftile them, ) 

thefe carkafes without life • thefe (light fervices 

profit not: therefore there are conditions added 

to them in the Word /prayer prevailes 3 7/7/£* 

fervent % lam^. 1 6Jfthou beleeveB with all thine 

heart, Aft $>Ejfttlttalt faitb\ diligent hope % and 

IfrmtfitMUven Thsffi.^lt is a good obfervation 

of Divines, that God loves Wiw^f, better than 

verhe^wdl doing,abovc doing: thofe that came 

to the v»eddi»g y not having -wedding garment sj&ere 

fhutout^ Math.it .1 1 .1 2 .1 3. as well as thofe that 

came not:thofe that offred ftrange fire,as Nadah 

and AbibujmA their company >wcre confumed, 

Q as 



1 Thctf.i^ 



A 



I ;iil 



TbeVoftrine ofSelfe*deniall. 



jer.^S.ic. 



as well as they that did not offer at all. 

Secondly, confider the nature of the thing, 
what it is to be religious. Is it an eafie thing to 
turne nature? to worke a change ? Is it eafie to 
get ground of a raging luftP It is as hard as to 
get ground of the Sea. Confider the difference 
betwixt the Law and us ; That is $irit%*Il y wit 
ire cArnaB: R*m. 7. Confider thediftemperot 
your affe&ions and know your felves j all that 
we have in us is either common or corrupt na- 
ture. Gods^races are beyond the one, and con- 
trary to the other: Hiuft wc make thefe duties of 
religion to be onefy in the by? Praycr,keeping 
J of the Sabboths,are to mod men but as things 
in the by , the ftreame of their affe&ions rnns in 
an other channdL There is another thing re- 
quired of us than this^w muB love the Lordwith 
d our hurts , wdfirength, Datf.tf.j.This is it 
which all mud do5they rauft love Sod with all j 
their ftrength, elk they are not worthy of him. 
There isa qualification required of all that are 
faved.he is not worthy of.Gracc or Heaven,that ; 
feekes them not with his utmoft indevaur.Tbe I 
difference twixt Cains fk Abels facrifice was this, 
Gen.<\. 3,4.5 .The one did it negligently:brought 1 
the worft of his fruits;thc other brought the beft ; 
he had. Cur [edit every orse that doth the worke *f j 
the Lord negligently ; that is, contenting himfelfc 
with the outward performance of it, doing it 
asataske, and being glad when it is done and 
over ; to doe it diligently, is to worke with an 
eye to that which it tends to, and to obtaine the 

end 



The DoBrine of Sdfa&enhU. 



*?5 



end. The end of prayer, is t© quicken you to. 
performe holy duties} when you obtaine this 
end, then is your prayer diligent. To do things 
onely for fhew is nothing, the effect and end is 
allryou efteeoie not your fervants works unlelTe 
they obtaine their end: there is nothing that 
yeu efteeme,theend of it being not done: What 
is it to pray , the end being not done,mcn not be- 
ing built up by it ? Iude 20. We mufi build up our 
[elves in our mofl holy faith, praying in the hely 
Gbofl. A cold formall performance doth but 
hurt us , breeds more coldnefTeanddeadnefle 
in us.In habits,the more imperfect the ads are, 
the more they weaken the habits! the duties of 
religion coldly performed, weaken graee.Let a 
manaccuftomehimfelfe to write carelefly and 
crookedly ,it marreth his hand.Let us therefore 
do all we do to God wich diligence and ferven- 
cy : confider that thofe whom you thinke lead 
needed for to do it,did fo:their diligence fhould 
ftiryouup. Youknow that Iaceb wreftledvritb 
G0dalinigbtiGen.i2.24, and fo fhould you wre* 
file with him with ftrong prayers : Chrift him- 
/elfejpent many nights in prayer : looke upon the 
prayers of Davtd,the faftings of Daniel^ above 
all othcrsjtooke upon Paul^ you may fee him in 
watching^nprayers and in faftings eft en fa had a 
continuall ftrife with his heart, to bring his body, 
that isthe deeds of his body 3 into iubje&ion,/ 
hepe under my body (faith he) and bringitinto 
frijeflion, 1 Cor.9. 17. My body, that is, the 
fmfull lufts of my body, muft bee brought 
Q_2 downe-, 



Luk.6.lt. 



■ W7« 



2$6 



Tl?e VofirineofSelfetdeniall* 



Rom,ll<lZ. 



•Mattb.17.21. 



downe •. I muft go thorow fighting till I have 
the vi^ory, elfe ifhallbe a caft.anay • I fhallelfe 
have onely an outward (hew , but yet bee no- 
thing accounted of with God. Confider this , 
if a little diligence will not fer\e the turne,sdde 
more; ifpfayer will not doe it, adde fafting 
to it. As there arefome divets that wilf not be caft 
Gtamthom fa fling And fray er ; fo alfoare there 
fome finnes. Makethe plaiftcr fit to the difeafe. 
Complainc not with the fluggard, who puts bis 
hands in his bofome, and doth nothing at all; 
or doth not proportion hislabour to the worke. 
Lefte labour would ferve theturne,if ourfoules 
were as dry wood, but they are as greenwood-, 
there muft be much blowing ere they will bee 
kindled. It is hard to get our foules to gooddu- 
tiesjhard to kecpe them on the wing-, we muft 
continue ;>> prayer, art d that inflantlytoo. Men 
are ready to give over, and to fit downe, but 
you muft continue. Eph.6*We mnfl watch there- 
unto mtbperfeveranu 5 there muft every day be 
a new winding up of the foule ; there is a fpring 
of fin in as, fo there muft be a fpring of holy 
duties, we muft doe themcoaftamly: you have 
daily new croiTes,and impediments, therefore 
you muft mend your pace in the way to hea- 
ven, and bee more diligent^ you muft be fervent 
in (pirit \fervingthe Lord % and not jloth full. Rom. 
1 1. 1 i.Doe your owne worke, upandbedoin^ 
And the Lordfbatl be with you, 1 Cbr.n 1 6. God 
will dcale with youas he did with the Eunuch, 

he 



I7;e DoSlr'me ofSelfe*denfa/l. 



37 



hee was reading of the Scripture, and God fen t 
Phillip to him for to teach bim y Acl.%. 26. frc. 
So Cornelius^ hee was praying, andGodfent his 
Angetlto bimtfrfti And afterward Peter 5 Aft .10. 
So the Apoftles, when as they rowed alim^ht 
as chriH hide them , heat lafl \oynes himfelfe to 
them and helpes them, Matth.1%* i^&c. The 
"word natures with his helpe can doe any things 
the txft wirhout him can doe nothing* 

Fiftly, if the wayes of God are fo Full of 
croflesanddifficttltyes, then learne from hence 
to juftifie the wifedome of the Word of God, 
and the Religion in the Scriptures. It is an ar- 
gument that it comes from heaven ^ becaufe it 
is not a whit agreable with our natures. It is a 
pure and no leaden Lesbian rule 5 it is a ftraite 
rulcoppofitetousin all our obliquityes ». It is 
ixot from the policy of men, for if it were, 
what end fhould they have in it ? There is no 
content in it, a man muft deny himfelfe, mor- 
tifie every member, and hee muft have crofles 
too, Againc, a man muft not thinke to have 
many following him , not to bee Captaine of 
Companies ; here is nothing that will draw 
men after him. If Chrift had done as Cyrus did, 
who proclaimed, that if any man would fol- 
low him, if hee were a husbandman hee would 
make him a Gentleman, if a Gentleman, he 
would make him a Noble-man ^ then men 
would have flocked to him. Thisjuftifies Re- 
ligion againft the dunghilLgods of the hea- 

Q 3 then; 



n*5< 



*1 



8 



The Vocirim of Stiff dentaU* 



Mark itf, 1 6 



then . againft the Mahometane religion, that 
tels men, what woraen,aad what pieaiures and 
rewards they fhall have if they follow it : this 
argument therefore is a markeof the holinefle 
and purity of our religion.Miracles tbey do but 
excite us, they do but as theBels that call us to 
the Sermon>tbey cannot worke faith within us*, 
Rdm.\o.i$*il : 7 bat comes cm ly by hearingand 
reading this W*r&\ there is nothing in this that 
doth futs with ournature:thefeinherent markes 
are they by which we know it to be the Word 
of God. Wee propound onely the obje&,we 
doe not propound fillcgifines: wee tell you 
onely what it is. Moje% in the beginning of 
Gencfis propounds only what God hath done, 
he propounds no arguments to make men be- 
keve it: fo the Apoftles come with a naked 
mefTage \ He that be/eeveth fhall be faved, he that 
btleevethnotfiallbe damned. In other fcieoces 3 
and fo in all things elfe,there rouft be principles 
elfc wee ftiould run into infinites. If one fhould 
aske you , how know you colour ? You anfwer 
by the light.- but how know you the light f 
You anfweare by it felfes and then you goc no 
further* So if one aske you, how know 
you whether fuch a weight bee true , you an- 
fweare, by the ftandard: but how know you 
theflandardtobetruef Onely by it felfe. But 
fhis is an argument that the Scripture comes 
from Heaven , becaufe there is nothing in 
it,thatpleafethmen. Nibilhic humanly there 



15 



*«>d^H 



Tie DoBrine ofSelfe-JenUll 



*?9 



is nothingthatis tempered, and modificatedto i 
our difpofitions, ! 

Sixtly, if the wayes of God are full ofdiffi- Vfe^ 
culty,then labour for a full mortification of fin- 
full luftestdo it not by halves. Whence is it that 
religion is fo hard t All difficulty is from forac 
difproportion and difagrecrnent ^ and this dif- 
ficulty here, is from the difproportion be- 
tweene the Law and us : wee cannot bend the 
Law to us, but w.^c muft winde up our minds 
to iu As we fay of griefe^hat it is a relu&ancy 
of the will* fo there is a relu&ancy here, be- 
twecne the corruption of our nature, and the 
Law; and this breeds the difficulty : One of 
them muftneedsyeeld. If you put fire and 
water together , there isno quiet but a conti- 
nuall ftrife, till one of them gctthevi&ory « 
then all is quiets So it is in fickneffes; Let a 
man have a ftrong difcafe, and a ftrong body, 
heeffoall never have any reft, as long as they 
both continue in their ftrength : But let one of 
them gctthe vi£tory,tberi there is reft and eafe: 
If nature get the vi&ory, then we have our per- 
fect health: Ifthedifeafe get the victory, yet 
we are at quiet : and hence are thofe, lucid* in- 
tervfilU^ before death. So it is here- ifluftes 
get the vidory, then there is peace indeede, 
fuch a peace as it is ^ men have reft and content 
in their forlorne eftate: but if grace get the vi- 
dory, then there is a pcrfe& peace. To have 
quietneflc and fweetneffe in religion, is to 
CL4 come 



H { 



ObjeU. 



rfi* 



The VcBrine ofSelfe'deniatl. 

come to an agreement^ and without this agree- 
jng,therc will be no facility : the way to make 
iteafie, is to heale your natures. Religion is 
not difficult in its felfe 5 it is as light that is 
pleafant to good eyes, but yet to bad eyes no- 
thing is more offenfive - 5 it is like good racate, 
that is pleafaut to a good ftomacke, but yet to 
4 bad^notbing is more odious. Heale yourna- 
tures,and get perfect health,, then thefe wayes 
of God wilLbeeafietoyoo. 

But you will fay 5 Who is there that can I 
come toperfeCt heakb ? 

I anfwere, that though you cannot attaioc 
to perfed health, it is no matter, feas you can 
come to fuch a condicipn as to bee at rcfl •: the 
body may be at reft and quiet,though there be 
diftempeisin fo me particular part of it. If you 
would have joy in the holy Ghoft, peace of 
confeience which paffethundcrftandingjlabour 
to make an agreement : you cannot bend the, [ 
Law, but you muft cieanfe your hearts, you 
mull windc them up to the peg of holines, and 
get Evangelicall faolinefle which is requited 
and accepted. 

Laftly , if the wayes of God be fo full of dif- 
ficulty ,then we had need to humble our fclves : 
if the Law befo holy and fogpod^and we fo a- 
verfe from it, it muft be rebellion, when as 
you fee your felves (o backward to dogegd, fo 
contrary to it. Let this open a crevis of light, 
to fee your corruptiomthis is very ueedfuljmcn 

com- 



The VoHr'tm of Selfe>denia8. 



H> 



complame of the Law, they fay that it is hard 
and written in b!ood,as Draco his Lawes were: 
they are but flefh and blood,and what can they 
do ? Beloved ,this we fhould not doe, but let us 
refledoa our felvcs, as Paul did > and fay with 
him, Rom.j.i 4. The Law is^irituaUJ/ut Ware 
carnslt y fold under finne. Let us bee humbled 
more for this badneffe of our nature, than for 
oura&uall finnes :.the worfer your natures are, 
the greater and more finfull are your finnes: for 
the more nature there is, the greater is the fin : 
the worfer your natures are,the more hatred is 
there to the Law : therefore .abhorrc your na- 
tures,reflc& upon your felvesjuftifie Sod^and 
give him glory ,3nd his Law* TfaL 1 9 . 8. The 
Statutes of the Lord are right\ and the commande- 
tnents of the Lor dare pure : quarrell not then 
withtheLaw, hate it not, as all unregenerate 
men doe. And thus much for the fecond Do- 
drrinc. We come now to the lafl", which is 
this. 

That all who lookefor any interefl in Chri/l> all 
that mil receive benefit by him, mvft follow him. 
They muft deny themfcives, take up Chrifts 
croffe, & follow him.-they muft tread his fteps, 
be obedient to him inallthings ) fo.8,24.H^>w 
he did foreknow, them alfo he didpredeftinate y to be 
conformed to the linage of his Sonne, that hee 
might bee the fir ft borne among many brethren: 
that is, all that God hath chofen, hee will 
have them to bee like their elder Brother 

Chria 



Do&$ 



24* 



TbeDottrine o/Selfe-deniall. 



ob\ztt- 



Anfw. 



Ohieci, 



Chrift lefus: we rauftgoe all in one livery , we 
muft be conformable to hira in all things, bee 
ready to doe like him, as Gideon faid to his lol- 
diers \l*Agts 7,17* IVbAtyttftemedtefhittiye. 
So Chrift who is our Captaine and General!, 
faith to us, AH yc that will be faved by nae,rauft 
bee like me, ready at a watch word to turne 
which way I will have you. There are all the 
relations that may be, betweene Chrift and us, 
which may caufe us for to follow him : Hee is 
our King,our Father ,and our Maifter therefore 
we muft follow him. There are two forts of 
men in the world; thefirft areftraglers, fuch 
as ftraggle abroad like fheepe without a Cheap - 
heard 5 lawlefferaeo, that follow their lufts s 
thefemeoare priviledged men, and maygoe 
whither they will: The fecond fort of men,are 
they chat give them felves to ferve Chrift, loo- 
king for Salvation from him : chefe nauft refolve 
to follow Chri ft, 

Buc here may be fomeobje&ions raifed : you 
will fay , that the Law is the rule of a mans life, 
how then is Chrift the rule ? 

Ianfv*ere,that Chrift is the example of the 
rule : as in Grammar and Logicke . after the 
rule, you have an example put; and Chrift by 
his example gives you more facility to per* 
forme it. 

Yea but this rule is too high for us, who is 
there that can reach it? Take away hope, you 
take away iadevour. 



TbeDoSirim ofSelfe-dematt. 



245 



2. 



I anfwere, that it is true, that nene can reach 1 ^ w ^ 
it • yet wee muftgoeasnigh it as wee may. 
Firft, therefore confider that it is for our ad van* 
tage to have fuch a rule: in other things, men la- 
bour for the beft copies and famplers* It isab- 
furd for a man to fay ,1 cannot follow the ftraite 
rule: Therefore will I have a crooked one. I 
cannot hie the marke, therefore I will have a 
falfeonefecvp. 

Secondly, it is needful, to have the beft 
rule,becaufcwemuftalwayes grow forwards 

to perfeftion \ fhil. 5. 1 3 • 14- We wttfirge* th ** 
which k behind* , and Me to that which is he- 

fote* 

Thirdly.we muft have a perf e& rule,to hum- 
ble ourfelves by it • taking Chrift for our rule, _ 
comparing our felves by him,we fee our ovvne 
filthineffe i and with Peter fay to him, Luk. 5.8. 
Deptrtfromu*,TteArefinfu(lme>i. So hb feeiogj 
God, Metres himfelfe and repents in daft and ! 

^Bu/'you will fay; If Chrift lived with us ObieO* 
and we faw him j if he would ( as it werc)leade 
u s by the hand, k were fomething . but hee is 

S °l aofwere, that though hee be gone, yet hee Anfw. 
hath left guides to leade us in his ftead : he hath 
left the holy Ghoft, and his Spirit with us ; 
who,/<£<» 16.13, M '«Ae us into aS mt», ne- 
ceflarv for Salvation ; he hath left us his Spirit 
totellvou that this is tbefclfe way, this the 
; true; 



L_ 



244 



The VoBrlne ofSelfe*<Leni all. 



I 



Objett. 

Anfxo. 

Objttt. 
Anfa. 



I true ; and this Spirit bee fends into every rege- 
nerate mans heart. GaL$.6. As front ds you are 
\fonnes, he fends his Somes Spirit into your hearts^ 
-whereby you cry, Abba Father. 

But you will fay, how fliall wee know when 
the Spirit fpeakes? 

I anfwere, by the Word ; what the, Word 
faitb 5 the Spirit faith. 
But thefe are but remoteguides. 
Therefore you have the Saints that went all 
in one path : Firft, the Saints that are dead 
and gone, and then thofe that now live •• You 
have the Spirit 3 the Word, and the Saints 
to teach yon- onely remember this caution, 
that the Saints are a rule to you, yet not 
a perfect one 5 they goe in and our ; eye 
them; but yet eye Chrift beyond tbera, who 
is the author and fimfber of our faith \Heb.\i % % 
In all other things and artcs, Non eft eiufdem 
invenlre & perftcere ; one man begins, and 
an other finifheth : but Chrift , as hee is 
the author ^ jo hee is the finifker of our faith ♦ 
hee hath begun the Do&fine, and the thing, 
andheewillfiniftiit. For the better undeman- 
ding of thej)oint, I will fhew you thefe two 
things. 
Firft, thea&ion^ what it is to follow Chrift. 
Secondly , the object and patterne that wee 
muft follow^ and that is Chrift. 

Forthefirft; what it is to follow Chrift: I 
anfwere , That to follow Chrift, is to refolve 

to 



The VeBrine ofSelfe-deniaU. 



*45 



rcuft follow 

hire. 



to do or fuffer with all our hearts, or willingly 
what ever he commands, at all tiroes, and ail 
manner of waves. There are foure things in 
this definition, which cspreffe what it is to fol - 
lowChrift. 

Firft, wee muft refolve to doc or faffer any I i- m 
thingthat he commands* vvemuft except no- 1 mLVcI**^ 
thing; wee muft refolve to obey and doe all l an ^ow we' 
rigfaieoafnefle,and to abftaine from all unrigh- 
tcoufnes.'we muft refolve to go] through thicke 
and thin,rough and fmo©xb; we muft do as the 
Romans did,£0jw.<$. 17. Obey that forme of Do* 
J fitrine that is delivered to u*\ not one part onely , 
I but every particular,from the very heart. The 
I reafbn for which we were ieliueredby our Savi> 
our from the hinds of our enemies % was Jh At wee 
might f erne him without feare^ in holineffe and 
right coufneffe before him ill tbedtyes of our lives % \ 
Z,«^i.75.LetthepaflTagebewhatitwil,fafeor 
dangerous, pleafant or difficult, by poverty or 
aboundanceilet Chrift leade us thorough good 
report & bad report, we muft follow him. i put 
in the definitions do or fuffer; fuffering is but 
an higher kinde of a&ion,to d©,though you fuf- 
fer for it : Suffering of itfelfe, (as thePhi!ofo r 
pher well ©bferveth)is not commendable 5 but 
to fuffer in doing Gods will in fimple obedi- 
ence,is to obey without any difficulty, 

Secondly ,|you muft doe this with all your 
hearts,and willingly : this is expreffed in the 
Scripture in $xcatmzs,Deut.6.')*teUve s ferve 

— . * _ 



i^6 



[ 



ThtVo&rinttf Stiff imtaU. 

or f 9 Bow God with dS your minde^ mth aO jour i 
/i#te } *i*d mth aH your flrength. I chofe this 
Word, with al! your hearts.the rather, becaufc 
it comprehends all the reft. 

Firft,toferve God with all your mind, is to 
fearch his wil!,to plant on it, and to know it : 
fome t here are that follow Cefhas^ others that 
follow iW- addicting themfeives to their opi- 
nions : there are cUverfe opinions of men; Some 
thinkethisgood,others that, without looking 
to Gods will : this is not to follow Chrift with 
all our minde .- When we fubmit our minds to 
his, and make his minde to be ours, then wee 
follow him. 

Secondly, to follow God with all our hearts, 
is to affe& that which he doth, and all that hee 
doth affeft ; when as all that be coth is come- 
ly to us i when as we fee his Image in his word, 
and in his Saints,and follow it i men follow the 
anions in which they fee a beauty and comeli- 
; neffe. 

Thirdly,to follow God with all our ftrength; 
• (by which we muft note the executive powers 
| and faculties) is to do all that we do with all our 
might,and by Godsdire&ion, nothing againft 
his will or liking : he that ferves God thus with 
all his heart, when any thing is fuggefted con- 
trary to Gods will, hecfakhj I know my ma- 
tters wil!,l depend on him,I will follow his ad- 
vice, and nothing elfe.- this is to follow him 
with ail our hearts. 

I 



The Doftrine of Selfe*dmiaB. 



2 47 



ladde, to follow him willingly ; it is note-| 
nough todoe the a&ion commanded, but we j 
muft follow him,as the fheepe doth the bough, 
with readineffe and willingncfle. Being right 3 
ic comes from the regenerate part, eyery rege- 
nerate man findesadifpofitionto Chrift, lon- 
ging after him, inclining to him as the yron 
doth to the loadftone, or the ftone to the Cen- 
ter : Many there are that follow Chrift, and 
hold not out, becaufe the Principle is not 
good. 

But the Saints themfelves finde relu&ancy, 
the fpirit is willing,but the flefh is weake. 

I aafwete, that oftentime$,the flefh foliowes 
ofoeru r^like the Beare going to the ftake, yet 
the fpirit brings it into fabje&ion. I cannot bet- 
tcr exprefle it than by that of Peter $ Chrift teSs 
him.that tvbenke watoU he fhould 'be carried whi- 
ther he woutenoVJehn 21. 18. True it is, that he 
went to the ftake willingly, elfe his death wher- 
by he glorified God had bin no Martyrdome • 
true it was, his flefh was unwilling for to do it , 
yet his fpirit overcame it % remember this 3 that 
you muft doe it cheereftilly 9 

Thirdly, it muft be at all times ^ many follow 
Chrift, but at a brunt, and in an extremity 
,they flyaway, asfouldiers from their colours, 
when as the battaile is nigh •. cr as fervants leave 
their emitters inharveft, when as theyneede 
them moft. Chrift would have men know 
what he expe&s.- as the proclamation was made 

to 



Objeft* 
Anfw. 



; 



248 



The Vottrine ofSelfe-deniall. 



* 



to the Icwes, that if any mant hem fainted^ hee 
might goe backe , andreturne tthuownehoufed- 
game ; (De*t. 10.8. l*dg*j.$.) So Chrift dealcs. 
w ith us ; hee tels us the worft before hand \ to j 
fee whether wee will goe backc or no. Chrift j 
dealcs with us>as N&emi did with Ruth j when ! 
fhee had intreated and perfwaded her to leave [ 
her 3 and goe backe to her owne Country 
againe, Ruth' 1,28. W ben all would notdoe, 
and when (face fa w that fhee was ftedfaftly min- 
ded to gee with her, then (hee left fpeaking. 
Chrift tels his followers what they muft 
lookc for : If they are willing to undergoe 
it 5 then hectakes the© , elfe bee takes them 
not. 

Fourthly > wee muft follow him all manner 
of way es • that is, inwardly and outwardly: In 
both thefc there isa difficulty. 

There is a difficulty to ferve him in the 
fpirit * many an action commeth, that if it were 
to be done in the outward appearance onely, 
it might be well put off: but to doe it in fecrer, 
this is hard : when as the Conference faith, 
fuch a thing muft not be gor $ fuch a thing 
muft be done, fuch a luft muft bee fubducd; 
fuch a duty muft not be omitted, this is not e- 
nough- but you muft profeffe Chrift, weare his 
livery,and ihew whofe you are: In many things 
it is eafier to doe the fpirituall , than the out- 
ward Act • As M*rk.$. 38. Whoever U a(ha- 
medofme , faith Chrift, even in this adult erou* 

Gene- 



The DoBrineofSelfe-deniall* 



H9 



**fl finfutl generation^ of him (hattl beafhamed 
whenlfhaSfitmmyglory. To profefie what a 
man is in fuch co mpany , in fuch a place, is not 
much; but you muft profeflTe Chrift at all times, 
in all places ; In the midjl of an adulterous Gene- 
ration. You muft thus follow Chrift, elfe all is 
a thing. And thus much for the fir ft thing -,what 
it is to follow Chrift. 

Wee come now to the objeft and example 
which wee muft follow, and that is Chrift. And 
here; fir ft, we muft follow his Example, Se- 
condly, wee muft follow his precepts. 

Firft, you muft follow his example 5 doe as 
hedid,fet him upas a patcerne of Imitation. It 
would be infinite to /hew you all his graces: yet 
I will name fome particulars wherein you muft 
follow him, that fo we may not be all in the ge - 
nerall. 

Fir ft, he abounded in love, which he flie wed 
ia his readineffe both to give and forgive. Hee 
(hewed his love in giving, in that hee loved 
men fo, that hee gave himfclfe for them. ( Atf. 
ao.3 5.) Hee faith, // is more bkffedtogive than 
to receive. For his Jove in forgiving 3 he forgave 
thofethat did him the greateft wrong, hee had 
compafliononthe foulesof men, and on their 
bodies too $ For their fouks , he groaned iQ/ee 
them as Sheepe without a Shepheard:(Math,p . $ 6.) 
So for their bodies hee fed many thoufandsof 
them often times* 

R Second- 



*5<> 



TbeDoBrineofSelfe'deniall. 



Mat.II.2p. 



4 



1 Secondly* For the glory that was fit before 
\ him> he endured the Croffe, and defpifed thefhame. 
(Heb. 12.2.) that is, hee fa w God and his glory , 
and then the good and evill fpeeches of men 
were nothing co him : hee eyed the glory of 
God, and defpifed the glory and fhameofmen*. 
as y ou may fee, ( Lzk, 2 5. 8. 1 1.) by comparing 
them both together. When at Pilate fem him to 
Herod 3 Herod was exceeding glad when hee 
faw him , for hee was defirows to fee him of a 
long time ; becaufe htie had heard many things 
of him i and hee hoped to have feene fome Mira- 
cle done by him$ (Lttk.2}.jxoi2.) But Chrift 
defpifed that glory which hee might have 
gotten , hee would neyther doe nor fpeakeany 
thing before Herod-, therefore Herod and his 
men mocked him : Here h ee defpifed the glory '' 
and the flhame too ; when as much was expe 
d^dfrom him, hee negle^edall 5 and fo muft 
wc. 

Thridly, hee was exceeding humble and 
meeke^ Lcarneofmee^forlammeekeand lowly 
in heart 5 This his humility appeares in this : 
Firft, that he excluded none, no not the mea- 
ncft. Secondly ,hee did not render rebuke for re* 
buke- 9 1 Pet. 2^2 3 . Hee endured all. Thirdly ,in 
that hee was ready to part with his right and 
his life. Fourthly, in that he wafhed his Difciplcs 
feet. 

Fourthly, he was diligent in bis calling pub- 
likely and privately 3 hee went abroad, prea. 

ching 



Tl?e DoBr'me of Selfe*deniall. 



*5 



chiog upon all publike and private occafions 
ready to take all opportunities to doe good; 
hee takes occafion. to comfort the woman of 
Samaria at the 'Well.; (John. 4.) fo when as hee 
favr them driving for the #//tfr place at the Ta* 
ble % hee takes occajton to difcourfe of humility 1 
(LukA^.) He did consider the end, where- 
fore hee came. This was the end of all his cam- 
ming to doe good. It was his delight to doe 
Gods will : all hee did, it was Gods Workc, 
hee did it to glorifie him s ■ and for the good of 
men, which was m other end wherefore he did 
ic; 

Fifthly, hee was ready to fuflfer any thing ,to 
be defpifed, to undergoe any thing at his Fa- 
thers pleafure - he fub jugatcd his defir es to his 
Fathers ,and hee didrejoyce in it.(Altf. 1 1.2$.) 
/ thanke thee O Father, Lord of heaven and Earth 5 
becaufe thou haft hid thefet hinges from the wife 
and prudent, and haft revealed them to Babes and 
Sucklings, even fo Father \ for fo it feemeth good 
in thy fight . It had beene more for Chrifls 
\ honour, to have had wife and great men to fol- 
low him, but hee rejoyceth in this- thattW 
had hid him from thofe, and revealed him vnto 
BabeSy for that was his Fathers will. So we mud 
reft contented with any thing, if it bee Gods 
will. 

-Sixthly, Chrift likewife fulfilled all Rights 
oufneffe • ( Math.$. 1 5.) he was full of zeale for 
his Fathers glory 5 follow therefore his exam- 

R 2 p!e 



2 5 * 



77* VoBrine ofSelfe*deniaB* 



rfe.i, 



pic in allthefe. And not oncly his example, 
but his precepts too. Firft,bekeve in him • this 
is the great \bot\t ofGod^ this is the worke hee ac- 
cepts, C lob. 6.i9*) To beleeve on him whom the 
Father hathfent. This is the (irft precept. The 
fecond precept is , Repent for the K'ngdomc of 
Godis athand: (Matb.$.i.) The third is, to 
abound in love unto one another : Follow Chrift 
then in thefe his precepts , and in his exam- 
ples. 

If then all that looke for any intereft in 
Chrift, muft follow him 5 then in the firft 
I place 3 learne from hence not to bee auricular 
1 but rcall Difciples 5 doe not make a profeflion, 
I get not knowledge in the braine onely but ad 
* it too. This is t&e difference 'twixt Chrifts and 
other mens Difciples $ if a man follow Art- 
jtotle or any others % it is enough tokrnwand 
hold his tenets : but he that will follow Cbt/ft, 
muft follow and doe his precepts, muft imi- 
tate him. The difference betweene Divinity 
and other Sciences, is this •. in other Sciences 
if you underftand them it is enough •, but in 
this it is not enough to know it , you muft doe 
it. This is like lefTons of Muficke, it is not e- 
nough to know them > but you muft pra&ife 
them : it is like a Copy of writing 5 you muft 
not ooely reade it, but you muft a A it^ and 
learne to write after it. Wee muft not onely 
know what teraperance,patience, and love are, 
and the like 5 but you muft a£t and pra- 

dife 



The Doctrine of Seife*denkll. 



25? 



<&ife them r wee muft belecve and undergoe 1 
the CroflTe, if wee will belong to Chrift: 
lobn 6. 45, Every man that bath heard and bath \ 
learned of the Father \commeth tome. God snakes 
us fit to follow Chrift, hee declares the truth, 
and bowes the will; he teacheth the Creatures, 
the Bee, and the Storkc to do thus and thus 5 he 
puts a fecret inftinfl; into them, which makes 
them doe that they doe ; and fo hce doth with 
his Children : hee makes them of Wolves, to 
become Lambes $ hee makes a thoro w change 
inthera : Itis^oing, that makes you Chrifts 
Difciples; it it were but to know, it was no- 
thing, Confider what yee practifc, and how 
farrc yee doe Gods will ; we looke not onely for 
thokaowledge , the remembrance, and repeti- 
tion of what wee preach , (though it be good to 
repeat whatwee heare, and it is ill to omit ir 3 ) 
but wee looke you fhould praftife what you 
hearc^we would fee the Milke, and the Fleece, 
not the Hay againe : we would fee your defers 
and weakcnefles amended,and thofe duties per- 
formed that you negleft. 

Yea but you will fay, you doe pra&ife what ohteB 
you heare ? 

But I fay unto you, as Samuel d\&to Saul, Anfve* 
when he told him he had kept the Commande- 
mentsoftheLord; What t hen fiyth he, meane 
thefe Bleat ings of the Sbeepe in mine eares ? (c. 
Sam .15.14.) If you are Chriftians, if you pra- 
ftife what you heare, what meane thofe oathes 

R 2 we 

- . _.. . . v 



254 



7he VoBrim ofSelfe*deniatl. 



V[*.i, 



Mat,I?, 



Math.lo.H' 



\ we hearc- what meancs this Drunkenncffe 5 tbis 
Idleneffe, this vanity and prk;e inapparell, 
this greedy feeking of profit, this prophaning 
of the Sabbath which wee fee ? What mcane 
a!l thefc if you kecpe the commandements ? 
Tbofe that follow Cbr/Jldo acknowledge him, 
they pradi fe w hat they heare, and no more. 

Secondly > if all that lookcforany intereft 
in cbrifl rauft follow him, this excludes all 
thofe, who fay they are leroes and Ate not , ( Rev. 
2. p.) Suchasprofeflethemfelvesto bzCbrifts 
and arc not : they weare his livery and badge, 
but yet are falfe hearted. Wee follow Cbrifl . 
you fay , but if you doe, let me put you to fomc 
Interrogatories. 

Firft, are you contented to bee divorced 
from all elie, and to make cbrifl y our felfe? 
To deny your pleafures and your profits , like 
lames and John, Matthew 4, Who left Fathers^ 
Nets j and Ships . and like the Apofties, Wkt 
ferfoeke all and followed him ? Will you part 
with every thing, with every finne and vanity 
for cbrifl 1 The young M<«* mufi fell all y if he 
will follow Ch/i/l y and this bee wot loath to 
doe. 

Secondly ,are you contented to beare all that 
hcboare^I meanc cot in the famemeafure, 
but are yon able to be baptized with bis Baptifme, 
and to drink* of bis Cup} Are you content to 
be defpifed and hated as he was? You rnuft doc 
it in your meafure, though not in that degree 

that 



Tlie DoSlrine ofSelfe*deniall. ~^5$ 



that he did. 2.Tim. 3. 12. Thou horreft(fmh 
Paul to Timothy ) what perfections I endured : 
yea,andnot / enely^ut all that m 1 live godly in 
Chrift Musjull faffer Perfections It is this li- 
ving godly that brings perfection 5 the beeing 
downeright and bawking nothing 5 becaufe 
the Divell istheaour enemy, and will ftirre 
up men againft us •, he will nibble at our hcele* 
If wee live not godly , wee are not then his ene- 
mies, he will let us goe. If there be warre be- 
twixt two Nations, fuppofe Dutch and Spa- 
nifh , either of them medling with Englifh, or 
French that are but indifferent, they lee them a - 
lone, becaufe they are indifferent men and not 
their Enemies $ So doth the Divell,he lets men 
alone who are but indifferent; but the Saints 
whoare enemies, they are fure tofmartforit 
if he meet with them. 

Thirdly, if you follow chriff, is the fame 
mind in joh & was in Chrift ,(Ph'L 2. J *) Are you 
affe&ed as hee was ? Dauid was a man after Gods 
owne heart, ^#.13 ,22.80 every Chriftianmuft 
be affe&ed as Chrift was. Doe you hate thofe 
things that he hateth ? Doe you not onelyab- 
ftaine from them, but alfo hate themf Are 
you zealous for Gods Glory ? Are your 
Soales vexed for the uncleane conversation of 
others ? Then it is a figne that you follow 
Chrift. 

R 4 Fourth- 



2$6 



The VoElrine ofSelfe*deniaU. 



Fourthly, what doe you doe? Doe your 
aftions fccond your defires f Are you like 
David? Affs 1 3 MxArt you men after Cods owne 
hearty 'which Mid fulfill all his will^ or are you of 
your father the Div^ll > and fulfill his lufis ? lohn 
8.49. Chrift ufeth this argument, to proove 
that the lewss were of their father the Divell 3 
becauiehis lineaments were in them, as. the 
fathers are in thechildsj you are murthertrs and 
Lyars ashewas^lohn 8.49. Therefore you arc 
his. So I would have you confider what you 
doc 5 fee whether you are holy in your conver- 
sation; ifyouarenot, Chrift will difcard fuch 
fervants, and all the world (hall know it, that 
you are none of his, if you are not ready to doe 
any thing for him. His life muft bee in all thofe 
thatare his 3 his Image muft ftiine in them, they, 
muft have his graces. 

Fifdy , how doe you doe , that you doe i 
Doe you it with a pcrfeft heart or no ? 2 Chro. 
25.2. Ama^iah didmuchjtutyet he did it not with 
a per feci heart. Some follow Chrift in the faire, 
butforfake bimio the rugged way es, as the 2. 
grownddid: Some follow him for themfelvcs 
out of a felfe-love : Some for a Kingdome, 
as Ithu. Some follow Jiim, but yet at a pinch 
ihey willfiart aftde like a broaken Bowe, as the If 
rae/ites did> Pfal.j&sj. Some follow hiroand 
afterwards fall away, as leroboam and Reoboam^ 
2 cbron. 1 o s i i . 1 2 .But now how /hall we diftin- 
guilhthcfe ? Doe thefe interruptions hinder us 

from 



The T>ettrine ofSelfe-dmiatt* 



*57 



from ChriA?-- What (hall we fay? Allflieepe j 
arenotofthefameftrengtb; Some are L&mhes 
and cangoe but fofdy^and Chrift is a mercifulJ 
Shepheard that cafts affnonc^now how iliall we 
diftinguifti ? The Saints goe off and on, and fo 
I dQ wicked men, what is the difference betweene 
them ? This isneceffary to he knownc, becaufe 
men are apt to deceive themfelves : they fay 
there is a fimiJitude betweene Saints vertues 
and finnes,and theirs 5 looke on the outfide^and 
there is little difference. David and Peter 9 ihey 
finned foulcly 5 their finnes in outward appea- 
rance w^re like to other mens : So for their ver- 
tues- ft upidity doth oft times a& tfoepart of true 
vextue. Take one that is ignorant, he dies pati- 
ently ^becaufe he knowesnodanger,,as well as 
a godly man that is fure of Heaven : both may 
beabftcmious and patient in (hew, but now we 
will diftinguifti them, 

Firft, though the Saints fall,yet there is nwer 
my way efwickedfltffefimdw themithctt may be 
infirmities in tjie^i, but th?re \% never any con- 
ftant continuance in any findes of omiffionor 
commiflion : A holy man may forget himfelfe, 
but yet ye cannot fay,that he is a covetous man 3 
ora wicked man ^holy menfinne, but it. is out 
ofsn incogkance,dobut put him in mind, they 
mend-all^, put another man in mind never fo of- 
ten* tell Vim of his fwearing and drinking, yet 
he doth it againe. 
Thefinnes of holy men proceed frpm paf- 

fions, 



Differences 
betweene the 
falles ofthe 
Saints and . 
other mens? 



PfaIo^9*2^ 



2$5 



The DoBrlne rfSelfe'denhl 



Pfal.i$9«*4>- 



2 



^<fm 



fions,andpaflionslaftnotlongbut quickly va- 
ni(h. D<wrfwastranfported with Paffion,and 
Peter withfeare^ The Saints finne not out of 
deliberation, they recover quickely againe, 
there is no courfeof finne found in them 5 if 
their finnes proceed from either of thefe two, 
incogitancyorpaflion, they arequickly at an 
end . I fpeake not now of finnes that are not re- 
vealed, for in fuch they may continue all their 
lives, as the Patriachs did in their poligamy : 
but as for other fins that arcrevealed,the God- 
ly never -fand in the way of finners ; They may 
perhaps crofle the waies of fin,as theeves do the 
high way, yet they walkenotin the wayes of 
fin, They fit n$t donme in thefeate of the /corners. 
Secondly, the Saints, as well as others may 
befubjeft to finfull lofts, that may prevaile 
and carry them away : but the matter is not 
fo much, What affe&ions wc have, but how we 
(land affe&ed to thofc affe&ions. A holy man 
may have a moneths mind to an old finnc, hee 
may delight in it , and incline to it, becaufc 
there is flefla in him : but yet hee diflikes that 
liking, and difaffe&s that affe&ion, and difap- 
proveth of this approving: and this hee doth 
notfromcheckcsofconfcicnce, but heedoth 
grieve for that love; and forrow for that de- 
light, as being contrary tothe will of God. 

Thirdly , an evill man and one that is not 
found hearted, ads himfelfe in finning , but a 
Godly man doth not fo. To underftand this, 

you 



77;* Doftrine o/Selft'deniafl. 



•59 



you muft know, that after regeneration there is 
another felfe, Rprn.j. 17. It is no more I that 
d$th it ,but fume that dwelletb in me, lam ano- 
ther man now I am regenerate • finne is but an 
inmate. In a wicked man, good is but an in- 1 
mate,hee may fay it is not I, but the good that) 
is in me doth this. Wicked men they have no 
thorough change wrought in them, therefore 
they doe good onely by fits-, a godly man be- 
ingevcry way himfelfe , not being tranfpor* 
ted with Paflion , let him ftand on equall 
tearmes with finne, letnot fin get the hill and 
the winde, let him remember himfelfej being 
freed from violent paffions,hee fiqgesnot: Re 
generate men finne,yecthe Peace is not broken 
betweene God and them 5 becaufe their minds 
neveryeeld to finne . Asitisbetwixt Princes 
that arc at Peace , though Pirates of eyther 
nation rob the others fubjefts , yet it brcakes 
not the peace j it being done without the 
will of the King: So it is with finne in Gods 
Children , it breakes not the peace betwixt 
God and them , becaufe it is but a rebell 3 and 
they agree not to it. There is a difference be- 
tweene the entertaining of finnes as theeves 
and robbers, and as guefts •, Wicked men en» 
t'ertaine finne as a gweft ^ the godly man him* 
felfe never finnes, and heentertaines finne but 
as a robber. 

Fourthly, thofe that follow Chrift but in 
fhew,andonely wearc hig Livery, they often 

JLaUl 



[4 



%6® 



the Voftrine ofSelfe-deniall. 



fall off, they can doe nothing : many unclean? 
perfons and Drundards often refolve to leave 
their courfes $ but becaufe their hearts are not 
changed* it is but a purpofe, they fall backe a- 
gaine. Becaufe purpofes arifing from the] 
fleftiare mutable, they are as the flowers of 
grafle, they quickly perifh : fo are all the 
thoughts of civillmen* they are flowers indeed, 5 
andthebeft flowers that the flefheanaffoordj 
yef they quickly perifli, becaufe they are from 
the fle(b,becaufe they arc farre from grace, and 
| c® me not from an inwardehange : but the pur- 
Ipofes of Gods children, rheycome from a, 
change witl^jn, which makes them able to per- 
formethem. If you finde yourfelvesuncon- 
ftant that you cannot command your felves, 
you are not right. Chrift finds this fault in you, 
and/o deth lames, Urn. i, 8. Y<m are double 
minded men andunftable tn all your wayes • that 
is, you partly looke on God,part!y on finne^and 
know not which way to goc*you are in m*qw» 
librio^ nothing preponderates you one way or 
other ^ you are in the wayes of God, and in the 
wayes of fiti,and this makes you unftable, Op- 
pofitetothiSj is a^fingle minded man, who 
lookes onely to God ; other things being put 
in,yctheftilllookestoGod % fuch may be Tub- 
bed to ebbings and Rowings in and out; yet 
this is the difference, though they are fhaken, 
yet they are like to Trees that have "a' good 
roote, that holds them up that they doe not 

fall: 



The Doarine ofSelfe-deniall 



z6i 



fall .• they are like a ftaip that is eyed to an An- 
chor, they waggeupanddovvne, but yet they 
remoove not: other men, and wicked men are 
blowen away like chaff e, they continue not, they 
J are driven with the vvinde like waves, becaufe 
i they have no roote. 

Thirdly 3 if every one that will have any in* 
tereft in Chrift muft follow him, then learne 
from, hence not to ftand at a flay, fet no limits 
to your holinefle : Looke to Chrift^ he is our pat* 
terne^ Heb.iz.z t grow up to full holinefle, be 
ftill mending, aud mending according to the 
Coppy ; there is no man that doth follow 
Chrift rightly^but doth this. Let men fet limits 
to themfelves, to have as much as will brin% 
them to Heaven, there is onely afelfe-Ioveand 
afelfe-feeking inthem: but if you doe it for 
God,you wilendeavour the utmoft. When men 
find fault widi holincs and exa$nes> and fecret- 
ly limit themfclves 3 and fay with him, Veum 
colo ut far eft , wee will doe that which (hall be 
fitting and no more , it is a fignc they doe not 
follow Chrift, that it cometh not from God: 
if it came from God and love to him, you 
could not but endeavour perfe&ion. 1 would 
butaskethis queftionofyou 5 doe you make 
God your utmoft end or no i If you doe,thea 
tppetim fivis tft infinites^ you would never 
flint your felves : if you do not make him your 
utmoft end , then you will limit your felves. If 
a man defires money forfuch an end, when he 

hath 



pfii.1,4. 



m* 



z6z 



The VoBrine ofSelfe^deniaH. 



hath the end thedefire ccafcth : fo if a man de- 
fire Phyfickc for health, hee defircs onely fo 
| much as (hill gaine his health : but if a man 
J make money his utmoft end, hee fets no limits 
| to it. Thus it is with every holy man that de- 
| fires grace, and makes it his utmoft end ; hee 
I fets himfelfe no limits: you nauft not fee your 
felvcs any bounds in grace. When you finde 
this difpofition in you, that you are not ready 
to corapfaine for want of Grace, but to juftifie 
your felves; when as you do not fee y ©\ir lame- 
nefle, and that corruption which is in you, 
you have not the Spirit 5 for that convinceth men 
of Jinne^aniofrigbtee»fneffe % and of judgement : 
John 1 6. 8. You would be thea complaining of 
your felves : if you had the Spirit : if you fol- 
low Chrift, you tnufi cleanfe your felves from all 
filthineffe offlefh and ffirit } perfecting helinefftin 
thefeare cfGod y * Cor.j.i. Let that roinde then 
be in you that was m Chrifi^Phil.%^. follow him 
to the very utmofto 

Fourthly, if all that looke for any intreft in 
Chrift muft follow him, then lcarne fro hence 
not to go before him : we muft follow Chrift, 
go not then before him in any thing ?in your o- 
pinions yeeld to his will,let no defire runne out^ 
but know firft whether it bee Chrifts will 
ornoj you muft refigne your felves to hjm in 
every thing, in all conditions you muft follow 
him, doe not therefore chufeyour conditions : 
hee faith to one> fit here $ to another, fit there$ 



The Voftrine ofSelfe*deniaB\ 



z6 



in high or low places $ he is the great 5y cr*po- 1 
fiarch, hee placeth you were h:c pleafeth : and | 
you muft reft contented : So for your vvorkes; 
and calling , he gives you your wor ke to doe 5 j 
Chrift is the Mafter, and good reafon is there 
*bat hee fliould appoint the worke : So for fuf- 
fering, if he who is the Generall commands it, 
yee muft doe it. So forPhyficke andcorrectu 
ons wc would rather have other than that hee 
appoints us 5 yet we muft tefigne all to him .• 
we are fubj?6t to preconceptions. fimes com* 
plaines of this, ( lam. 4. * 3. ) Goe to now 
yee that fay^ to m$rrow wee will gee to fuch a 
Citty and continue there a yeare , and huy and 
felt and get gaine^ whereat you A ought to fay 9 
if the Lord will : you goe before and 
doc non depend on Chrift by resigning 
your felves to his provi o'ence.- Remember 
then that you are but Creatures , and muft 
follow Chrift in every thing as fervants to 
him 5 A fervant doth not fay , I will goe to 
fuch and fuch a place to morrow, becaufe fiee 
faith, that hee knoweth not his Matters wilhfo 
a child that is under Tutors , cannot goe whi- 
ther hee will: fay not then to morrow wee will 
doe thus and thus,boaft not of it, preconceive 
notoffuchaneftate. if you dee, it is finfuli; 
for then you are yeurowne glides, and follow 
your owne wa yes and not chrifl* 

Laftly,learnefrom hence to doe what you 
doe from an inward principle : we muft not be 

drawne 



The VoBrine ofSelfe-deniall, 



jdrawneatter chrift as beafts, but wee muft goc 
on our owne legs. Many do follow Cbrtft, but 
other refpe&s doe carry them : fome mens 
company carries them ;and thefe are but carri- 
ed in the ftreame. Some are fet on with other 
refpects, feme other wheeles fet them on 
worke, asthefpringdoththeclocke : fuchas 
theie doe not follow Chrift. 

Now the meanes to follow Chjift are thefe. 
Firft,feeke to Chrift- None can cometomee, 
except the Father draw him John 6.44. 

Secondly, love him. If you did but love 
him,youwilllikcthe Spoufe in the Canticles, 
follow him in all places % C ant. 3. 

Thirdly, foele the burthen of finnc, Sathans 
yoake, and then you will come untoChrift 3 
w hofe yoake mil then be eafie 5 Math. 1 1 /tit. 

Fourthly, beleeve in him : Hee that comes to 
God muft heleeve that he is, and that heua Rc- 
warder of all fuchasfeeke birn.Heb.i 1.6. There 
are promifes that you (hall have a hundred for one 
even in this life : if you follow Chrift jbceleeve 
them therefore, and then you will follow him. 
Fiftly ,have patience, poffeffeyour Soules with 
it, without this you continue not, as the fourth 
ground did -which brought forth fruit through pa- 
tience. And thus much for this Text. 



FINIS. 




THREE 

SERMONS 

VPON THE SA- 

CRAMENT OF THE 
Lords Svpper. 

i Iohn 5. 14, 
Andthis is the affur Ance which wee hive inhim^ 
that if wee aske any thing according to kit willy 
hehcareth us. 

He (cope of the holy Apoftlein 
this Chapter, is to fet forth fomc 
of thofe principall priviledges we 
have by Iefus Chrift. One maine 
and principally which is the grca* 
tcft of all the reft; is, that through him we have 
eternall life j And therefore (faith hee) know 
this, that when you have the Sonne once, you 
have life .in the I2.verfe, He that hath the Son 
hath /ife y and he that hath not the Sonne^ hath not 
life. Therefore (faith he) have I written this E- 
piftlctoyouforthispurpofej that you might 
confider well what giine you have by Chrift 

S Iefus- 




i66 



Tbefirjl Sermon 



ToV;.l, 



D<?#.2 



Iefus. Tbefe things have 1 written, (faith he) in 

the verfes before this that I Iwve new read un- 

to.y (Hi, lay Ml thatpelceve in the Name pf the Son 

of God, that y eu may know that yeu haveetemall 

life. After this he names another great privi* 

ledge, that, wee have by Chrif^ mentioned in 

this verfe, that I have mm read unto you.Tfo* 

(faith he ) is the a^rance we have ifikjm, that 

rrbatfiever wee as\e according to kk mil, let 

hsarethm. This is the fecond great priviledge 

we have by Chrift , we (hall be heard in alPour 

requefis : itisnoraore-butaske and have, put 

up what petition you will, if you bee in Cbrift 

once, you have this affurance, that hee heareth 

you : but he delivers it with this condition, you 

cnuft fir G.bee in him x We have this Affurance in 

him (faith he) that if wee tskeany thing^cur&itg 

\ to his mil, he heareth us. So that you fee, here 

; are two plaine poynts lying evidently before 

i USv 

i That excepta man be in Chrift,he rouft not, 
hee ought not to apply to himfelfe any of thefc 
fpirituall priviledges,that we have by him: if we 
be in Chrift, this and all other are ours \ ifyou 
be in Chrift, (faith he) then you have thisaflti- 
ranee, forwehavethatalTurancein him. The 
fecond point that the verfe affords us,is, 

2 That whofoever is fa Chrift, whatfoever 
he askes he (ball have it. Now my full intenti- 
on was, onely to have handled that which is 
mainely aimed at in the verfe (for the other you 

fee 



on the Sacrament. 

lee is but couched by the way ) which is this 
greac priviledge that belongs to all Chriftians, 
that whatfoever they aske in prayer according 
to the will of God ,they (ball be heard in it: But 
becaufelunderftandyouhada Sacrament ap- 
pointed for this day, I have altered a little that 
courfe; the hearing of that hath fomewhat di- 
verted me,&caufed meat this time to pitch up- 
on the other point which I named to you • That 
except a man he in ChriH^ he ought net to apply any 
priviledge to bimfelfe> 7 if bee be % ifay^ all belongs to 
him. 

When you come to receive the Sacrament it 
is a very great priviledge to meddle with thofe 
holy myfteries, to have thofe fimboles given to 
you of the love and favour of God in Chriftjbut 
yet you muft remember this that except you be 
in Chrift,youhave nothing to doc with him,and 
therfore it is a fit & neceffary point for this fea- 
fon. For when the Apoftie would give dire&i- 
ons to the Corinth, what they flhould do, to pre ■ 
pare themfelves to the Sacramenr^that rhey may 
be worthy receivers^hc gives it in this fhort pre- 
cep :£,** every man(faith \fr)examine hiwfelfe^ry 
folet him eate thk bread and drinke this cup. Now 
what is a man to examine himfelfc of? Surely e~ 
very one that comes to the Lords Table, is to 
examine himfelfe concerning theft: two things . 

i Whether he be in Chrift, and fo whether 
be hath any right at all to come neere to him in 
chat holy ordinance. 

$2 2 Though 



26y 



iCor,is.28. 



2 68 



7he fir H Sermon 



2 Though he be in Chnft,yet bee muft exa- 
mine himlelfe, whether he be particularly pre- 
pared, quickned 3 and fitted $ whether his heart 
be put into fuch a trance of grace, or faftiiened 
fo as it ought to be, when he comes to the im- 
mediate performance of fuch a duty* as that is. 
Now becaufe I handle this point, but onely for 
this particular occafion, I will not enter into 
fuch a manner of handling of it, as I was wont 
to do at other times, but onely take up fo much 
of it as may ferve for the prefent occafion-Ther- 
fore becaufe I fay this to you : That except a 
man bee in Chrift , he ought not to take any pri - 
viledge to himfelfe: we will, Firft exhort every 
man to confidcr whether hec be in Chrift : for 
this is the prefent queftion which any mans 
heart would aske, when he heares this propoun- 
ded ; Why, if all the priviledges be fufpended 
upon my being in Chrift, my maine bufineffe is 
to examine whether I be in Chrift or no. Now 
becaufe a man may bee in Chrift and yet be fuf- 
| pended by fomc interveniall finne, by fome in- 
di/pofition of rainde and heart, that may grow 
on him, from the a<Suall in joying of the prc-fent 
fruit and benefit of that priviledge which be- 
longs to him 2 therefore we will firft give you 
rules to examine your felves whether you be in 
Chrift or no. It is very ufeful to all that now are 
to receive j or at any other time ♦ its ufefull you 
know too, not onely upon fuch an occaiion as 
this,but upon all occafionsjand therforc a point, 

(chough 

— -.- -— — — -■ . - ■ *. — . .. v - - . -* 



on the Sacrament. 



269 



(though peculiarly belonging ro this time be* 
mg taken up for preparation for the Sacrament) 
which we may the more boldly venture upon, 
and you ought to attend it more diligently. I 
wil give you but thefe two maine mtes or rules 
by which you fhall try ir. 

Wbofocver is in Chrift, there mud 'paflTca 
double aCh one on our part,another on Chrifls 
part, My beloved is mine, and lam his ; wee take 
Chrift and Chrift takes us ; wherefoever you 
findc thefv* two a&s, fuchaman is in Chrift: 
There muft be an a& of our part,fomething the 
heart and minde of a man mirft doe to take 
Chrift. Secondly,the Lord fends and puts forth 
fome thing of fcis,he doth put forth an aftof the 
Holy Spirit % whetby he comprehends and takes 
us. Now if thou h'nde in thy felfe thefe two 
things 5 Firft 4 that thy heart hath txercifed that 
a& of taking the Lord Iefus $ Secondly, that h<* 
hath f-nt forth a vertue, and put forth an a& of 
his to take and to comprehend thee $ thencer- 
taindy thou art in Chrift ; and if it be fo, all the 
p: iviledges belong to thee -, if nor, thou haft no- 
thing to do with this holy Sacrament. Now for 
theclcare difcerning of that ad which is on our 
part, you mall confider thefe things. 

1 Whether you make Chrift yourchiefeft 
Excellency. 

2 Whether you make him your chiefeft Trea- 
sure. 

5 Whether you make him your chiefeft/*/ 
and Delight. S 3 4 Whether 



Cant.t.16, 



27° 



IhefirH Sermon 



4 Whether heebcc your chicfcft Refuge, to 
whom your hearts retire on all occafions. 

5 Whether you fct him up in your hearts for 
the chiefeft C&mmAnder. 

My BeIoved,ifyou findall this done by you, 
then out ofdoubr, Chrift belongs to you^ They 
are all feverai!,but they meet in one center, and 
ferve together to make up one rule of trial!, to 
know whether you have tooke Chrift to you 
or no 5 and I will handle them alldiftin&ly as 
I have named them to you. 

i Therefore confider whether Chriftbethy 
chiefeft Excellency fox it isnaturall to every man 
to feeke fame excellency or orher. Indeed 
beafts^fo they may have that which is neceflary 
for the life and fervice cf nature,it is enough for 
them; and it may be it is enough for all brurifti 
men, whofe foules are buried in their bodies 
that are but fepulchers of men, in whom that 
fpe&aclc of excellency which is rationall, be- 
longing to a man, is quenched in fenfuality . 
Thefe men,it may be,feeke no excellency at al, 
butfo they may live in pleafures, fo they may 
have that which belongs to their bodies, and to 
this prefent life, it is enough for :hem. But a 
man who hath any thing of a man in him, as he 
is a man, confidered in thefe higher psrts of his 
foule, his mwdandhis will ; hefeekes another 
excellency futable to thefe parts : beefcrves a 
higher, a more fpirituall immaterial! fubftance, 
fuch as the foule is^ & according as meas minds 
are 



on the Sacrament. 



271 



are of divers fafhions, fo chey are in a way of 
feeking feveral excellencies for themfelves,yet 
according to their different ages. Children de- 
light in childifh things,and fo do men likewife, 
from whom thischildi&neffe is worne • yet ac- 
cording to their feverall fafhion and underftan - 
ding, fo they feeke a feverall excellency. Some 
feeke lcarning 3 knowledge & excellency in their 
profeffion ; this is the excellency they would 
have. Some feeke great places of authority and 
comand, and if they had their wifh, that is the 
excellency they would have; Some feeke the fa- 
vour of the Prince: Some to have a great eftate, 
that men may fay , he is worth fo much^he hath 
fnch Lordfhips 3 fuch fairehoufes 5 and lands be- 
longing to him- if he had the excellency he de- 
fires, thefe he would have. Every man in his 
owne kinde 3 according as mens undcrftandings 
are ftronger or weaker; according to their diffe- 
rent education's it hath been more noble^& in- 
genious^according to the feverall cSpanies they 
keepe, where they find fuch & fuch things mag* 
nified$according to the feveral ages they live in: 
(As wee fay femething is in requeft in one age, 
in one company 5 fometbing in another) I fay ac- 
cording to thefe feveral occafions,fo every man 
feekesa feverall excellency to himfelfc. Now 
coofider what excellency thy heart defires, a 
bove all thing elfe, whether it bee Iefus Chriflf 
to be in him$ to excell in grace •, to have a new 
draught of Gods Image in thy foule^ whether 

S 4 foniie 



27* 



7he fir ft Sermon 



( fome fuch thing as lhave named : Conildcr 
what is the proper vertue thou wouldcft have 
tby fouletoexcdlin,for there are feveral! ver- 
mes $ every thing hath fome venue or other 
which is proper to it; as the vertue of a knife 
is to.cut well •, the vertue of a horfe ro goe well- 
the vertue of a fouldier to fight well ; and the 
vertue of a Chriftian to be a holy man . to bee 
holy, gracious, and unblameable in his conver 
fation. Now what is rhe proper excellency 
thy heart ay tnes at: what is that thou eftecm- 
eft thy vertuei that if thou were put to thy 
choyfe that thou raighteft have a wifh granted 
thee , thou wouldft moil defire ? Whether 
wouldeft thou defire this$ to excell in grace and 
holincffe, to have thy finfull lufts mortifyed,to 
have thy heart put into a holy frame of grace ? 
or whether, (if thou wouldeft dealeimpsrrially 
with thy felfe ) is it not fome other excellency 
that thy heart runnes apon ? that thy thoughts 
t and affe&ions are moft (et upon? Corfider 
when thou looked upon others , what feemes 
moft graciousin tby fight, by what thou docd 
moft value the excellency of another man • for 
it is likely thou fo eftcemeft thy felfealfo; Con- 
fi 'er therefore I fay what thou meafercft thy 
felfe and others by 5 A man that is in Chrift/ets 
fo much by himfelfe, and by every man as he is 
in Gods Booke .- as you fee, men are rated, and 
their wealth eftcemed according as they are in 
theXiogs bookes. See what tby heart fakhto 

this 



on the Sacrament, 



*7? 



this, whether thou fetteft (o much by thy fclte 
and by every man elfe, as he is in Gods favour, 
ashehaththeeminency of grace and hoImeAe* 
above others; or whether it becfomething elfe 
by which thou rateft thy felfe and others: Con- 
;fider what is that outward Badge, that Livery 3 
that Cognizance thou defircft to weare,which 
thou wouldeftboaft of among men : you fhall 
fee it in Paul } (faith he) When I corac amongft 
you, I doe nn regard the excellency *f natural , 
jvi/edme; I care not to come with that s The 
time was when I prized it, as you prize it now. 
but now (faith hee) it is another excellency 
which I feeke, which I defire to weare ( as it 
were:J When I come amongft you, to preach 
;the Gofpell, (faith he) 1 care for nothing elfe, I 
care not to be thought to know any elfe , than 
Chfifl crucified: Confiderwith thy fclfenow 
what thou wouldft have moft eminent in thee, 
iatheeyesandearesofmen , that whichthou 
wouldcft weare in the view of all the world ; 
whether it be the Livery of Chrift $ to profeffe 
thefearcofGod, toexccllin grace and holy- 
nes, though the world difgrace,dcfpifeand hate 
thee for it : Is this that thy heart defircs? If fo, 
its a figne th@u feekeft Chrift for thy excellen- 
cy. Confider likewife what it is that thou 
efteemeft thychiefeft wifedome^foricis thedif- 
pofitioa ofmen before they bee in Ghrift, be- 
fore they have experience of the wayes of God, 
before they be regenerate,wben they lookc upo 

thofe 



274 



I Cora* I 4* 



D6ut4,6« 



Pfail.3J\S. 



Tl?e firfl Sermon 



chofc wayes in others, they reckon them folly, 
they are foolifhmjje to every natural! man. but 
when they arc once in Chrift,then they are wif- 
dome untothem, that is, they reckon htm :he 
wifeft man that excclls moft in thefe foohfli 
courfes,asbeforethey deemed them. It is rhe 
Lords expreffion, Vent. 4. 6. This (ball bee your 
wfedowe before all 'people , tokeepe myLmtt and 
Commandements. Confider now what is that 
thou reckoneftthychiefeftwifedome, before 
all people ; whether that which before thou 
thinkedft folly and weaknef^andhadd'ft adif- 
pofition in thy heart to contemne and fcorne ? 
whether now fetteft thou it at a higher price, 
and doftin truth thinke it thy wifedome , and 
art willing that all the world (hould know that 
thou thinkeft fo f By this you (hall finde whe- 
ther you make Chrift your excellency by consi- 
dering whether your hearts goe this way or no, 
to feeke a vertue in the excellency es of Iefus 
Chrift s and fo (hew them forth to others^ by 
examining whether this be thy chiefeft wilh, 
that thou mayft bee a Chriftian 5 that thou 
mayeft be found in Chrift 5 that thou mayeft be 
able to fay as P4«/faid, / reckon all other things 
as drojft) as hafe and vile things 5 cneiy to be found 
in Chrift \ to be cloathedin his righteoufnefje^ to ex- 
cell in the grace of his Spirit ; th is onely I prize j 
as inoft excellent, and moft worthy : And rhis 
isthefirft. 

z Secondly, confider what is thy chiefeft- 
_^ Treajkre, 



on the Sacrament. 



*75 



Jreafurcz for you fee He that bud gotten the field 
hee gave all that he had for it , and went away re- 
tyring, for hee reckoned it his greateft trea- 
fure, and worth all the reft. It is certaine, 
whofoever hath taken Chrift, doth fo efteeme 
of him, hee reckons him to bee his chkfctrea- 
fure. 

You will fay, How /hall I know it ? 

Why,confider what men doe with their trea- 
fure,for it is certaine (as I faid before, of excel- 
lency, fo ) every man hath fome treafare or o- 
ther 5 The poorefi: man that is, hath a treafure, 
fome thing that hee eftecmes of, which hee 
makes account of. I askenot what thou art pof- 
feftof,but what thou moftefteemeft? for trea- 
fures are as they are molt efteeraed of. As wee 
fay of jewelsjthe worth of them is according to 
mens fancies,according as they are efteemed . fo 
it is with every mans treafurc; One makes this 
thing his treafure, another that. Now (I dy) 
confider what thou makeft thy treafure 5 and 
you (hall know what your trealure is, bythefe 
markes. 

i A manlayes up his treafure in the fafeft 
place. Then if Chrift be thy treafure, thou wilt 
lay him up in the innermoft parts of thy heart, 
he (hall not dwell in thy tongue,he (hall be laid 
tfp in the clofec of thy heart 5 he fhall not dwell 
in thy outward man, in thy understanding on- 
ly , but he fliall bee laid up in thy inward part 5 
(that is) he (hall bee pitched upon the very bot- 

tome 



Math.ij,^, 



Object* 
Anfw. 



2j6 



The frfl Sermon 



G«nJ.?i. 



tome of thy heart, and there he (hall reft, there 
thou wilt entertainehim. 

2 Againc what a mans treafurc is that hce 
[ keepcs with the greateft care, with the greateft 

warinetfeand folicitude.So wilt thou the Lord 
Iefus,whenonce thou layft him up in thy heart 
thou wilt not be carefull for any thing, fo much 5 
as to keepe hira fafe; that is, to keepe rheafTu- 
rancc of his favour fafe , to keepe him necre 
thee , and thy fclfeneere unto him: thy minde 
will bee more carefull of this, more than of al! 
things elfe : Thou wilt then take hcede ofall 
things that may caufcadiftance bet wecne thee 
and him -, thou wilt then take heede of whatfo- 
ever may ioofehira, ofwhatfoever may make 
a reparation betweene the Lord and thee • thou 
wilt be more carefull for this, than any man is 
I to keepe his health, or to keepe whatfoeveritfs 
thathe makes his Treafure* 

3 Againe whatfoever is thy trcafure that 
i thou wilt mofteftceme, thou wilt fetitatthe 

higheft rate above all things elfe, Before a man 
is in Chrift there are many other things, which 
in truth, (howfoevcr hce pretend fomething 
elfe) heeprizethat a higher rate than Chrift; 
Worldly vanities before hee is in Chrift, fceme 
great things in him jbut when he is in him once, 
he Iookes upon them with another eye. My be- 
loved, you know there was a time when, Gad 
Inked upon the creatures , and t bey were exceeding 
good) even all that are in the world; thofe things 

that 



on the Sacrament. 



*77 



that men magnifie fo much, 1 fay, there was a I 
time when they were exceeding good: but! 
fianehathblowed upon them, it hath blafted 
? the beauty and vigour of them, fo that now 
when the Lord looks upon them,this is the fen- 
xence that is pronounced ofthem,you know,in 
EccL 1. 14. They are all vanity and vexation effyi* 
riu Confider if thou be able to looke on al thefe 
things (even the beft things the world hath) as 
things being but meere vanity . things wherein 
the Lard fo wed notmens happineffe,and there- 
fore thou can ft not think tore^pe it there. If you 
marke but the expreflioo the wife man uieth in 
1 Ecclef faith he; All thing* under the Sun are but 
vtsityinow there is a reafon contcinedin thefe 
words why they are but vanity; for waters you 
know, they afcend not higher than the foun- 
taine, and they carry not any thing higher than 
their owneafcentj fo all the creatures chat bee 
in the world, they he hut under the £/?##<*, there- 
fore they cannot afcend to that happinefle 
which is above the Sun, nor carry you to that 
condition which is above, for happineffe is a 
bovethcSunne, laideupin Heaven. Therefore 
faith hee, all things under the Sunne if they bee 
confidered to make a man happy, they are but 
vanity : Now confider whether thy judgement 
be fo of them or no , whether ic bee confer ma - 
ble to the holy Ghoji y whether thou haft this 
conceit of ail other things, but the quite contra- 
ry conceit of lefus Cfarift $ whether thou canft 

thinke 



*7 8 



The fir fi Sermon 



Math.5'£b 



thinke of: him , asofone-th.it is avjfte<cellent 
and chy chtefeft tt eafure, as on? chit is farre b e- 
yondallthefe, as one upon whom chy heart is 
pitched, as one in whom chy happineffe is con- 
teined. 

4 Againe 3 amanstrea(areis (hat which hec 
will bee at any coft co gee, hec will bee at any ! 
painestoactameit.lt is chat,on which his heart 
is beftowed , and af&£ions are occupied a- 
bout. Is it f o with thee when thou commeft 
co Chrift lefus ? f art thdc willing to bee at 
morecoft and painesto get him, than any thing 
befides ? Is thy heart and affections more be- 
dewed upon him? For where amwtereafure it, 
there his heart is. I doe not aske whether thou 
beftoweft more time upon the matters of grace, 
than the duties of thy calling ; but, whether 
thou doftthtm with more intention, whether 
thou beftoweft thy time and paincs upon them, 
as upon that which thou reckoneft thy treafurc, 
farre exceeding all other > 

5 Fiftly,con(ider whether thou art willing 
to part with any thing rather than with Cbriil 
lefus. for whatfoever is a mans treafure , you 
know a man wil part with any thing rather than 
it. Is it fo with thee ? hadft thou rather part 
with any thing than with Chrift? thin to part 
with a good confeience; with the graces of the 
Spirit, or with any thing thic rends t&h >!ineflc 
to build thee up further in the vvorkeof Gods 
grace? I fay, conflJer whether thy heart bee 

willing 






on the Sacrament. 



zy 9 



willing to part with any thing rather than with 
Chrift; for thou (hale findc tliis.that Sarhanand 
the world wiJl cheapen Chrift, and when they 
come to bidding,they will bid well. Confider f 
whether thy heart can give a peremptory an- 
fwer to the world, and lay thus* I will not fell 
Chrift J will not fell a good conscience for any 
thing; yea when Sathan and the world bid 
higheft* and tell thee as hee did Chrift, that be 
"miigpvt thee all the riebes^and alltbegfary in the Math.*, % i9t 
world, if thou wilt part with Chrift ^ -.Confider 
whether thy heart be ready to deny whatfoever 
he offers to thec 3 (as he will be furs to offer that 
which will bee moft futable to thy difpofition) 
whether thy heart hath taken this jefolution to I 
it felfe; Chrift is my chiefeft treafure, I will ! 
part with all therefore, I will* part with liberty, j 
with life,with goods,with crcdir,with pleasures \ 
with profits , with wharfoever is neere and j 
deareuntome, rather than I will part with the j 
Lordlefus. If this be thy hearts refoJution and 
minde, then Chrift is thy chiefetreafurej that s 
the fecond thing. 

3 Thirdly,confider what is thy cheife ;<y and 
delight j what is thy life • (I put them together , 
for that which is a mans chiefe joy indeed % is 
his life./ For wee know life is nothing elfe but 
that joy wh'ch the heart hathywherby it is nou- 
rifhed and fed as it were,for life is not to have 
body and faule pyned together, to be a living, 
maiynthat fenfe weufually take life/or if that 

were 



L 



28o 



Tl?e frfl Sermon. 



Cmt.5.5. 



I were 1 ife, the nthofe in hell (ho al J not bee faid 
I to dye the death- for you know in hell there is a 
■ conjunction of foule and body , and yet men arc 
f not faid to live there-,for it is death which is the 
I punifhment of finne: and indeed you [hill finde 
that there is fomething a mans heart cleaves un- 
to , wherein hee rejoyceth , which is the fame 
with his life. Therefore lookc as the Soule 
enlivens the body, fo the conjun&ion of the 
prefent things which hee reckons his joy, that is, 
his Iife,enKven his fou!c,he cannot live without 
them. Now ifChrift be thy chiefe joy, thou 
wilt finde this, that thou canft not live without 
him , as men are wont to fay of thqir delights 5 
Such a man'cannotlive without fuch athing. 
fo it is true of every man that hath taken Chrift, 
he is not able to live without him. Thislifeis 
no life,and therefore if there be but a feparation 
i betweenetheeandChrift,ifa mans confluence 
J bee as it were clouded for a time, hee findes no 
reft, h? doth as the Spoufe inthe Canticles $ She 
feekesfrem on? place to another^ and gives htrfelfe 
m reft fill (be finde bim\ and why t becaufc it was 
he whom her fettle loved, S jyou fhall finde, Be- 
loved, whatfoever it is that your fouleslove, 
whatfoevcryou make your chiefe joy, you will 
take no reft , but as farre as you love and enjoy 
it. Therefore for the finding of this, whether 
Chrift be thy life and thy chiefe joy , confider 
what it is that thy thoughts feede upon; every 
wicked man, every man that is out of Chrift, 

here 



en the Sacrament. 



*8x 



there is foacthing chat his thoughts feed upon, i 
feme things there are, ia contemplation of | 
which thcfoulc folaceth it fclfe* fome pleafures 
that are paft 3 prefent,or to come ; the very thin- 
king of thefe are thegreateft joy of his heart, 
he roules them under his tongue 5 evea as a Ser- 
vant that hath got fome dainty bit out of his 
Matters prefence,and eates it in a corner, fo the 
fouleofaman hath om of Chrift foiac fecrct, 
fonae ftolen, fome unlawfull delights, that it J 
feeds upon and delights in: Confider therefore 
well with thy fclfe, what brcakfaft thy morning 
thoughts have (chat I may fo fay) what breake- 
faft they have every morning,what is that Pabu 
lum* that food of thy foule, wherewith thy 
thoughts and affections are noarifhed aad re- 
freshed from day to day -, whether itte fome 
carnall plcafure,f©me reflecting on thy ftate, up- 
on thy wealth, upon thy friends, or whether it 
bconChrift. See (as 04i>*Vexercifed it) whe- 
ther be they thy ft*gs in the night time} All car- 
nall men have fomething paft whereby they 
comfort thcmfelveSjfomething prefent where 
by they chearc up their hearts, fomething to 
ceme,fomcthinginbope. So every roan that 
is in Chrift, he hath the comforts of the Spirit, 
the meditation of the priv Hedges that he hath in 
Chrift, the hope of Gods favour 5 Thcfe are his 
appointed food, thefe are the things that his 
foulefeedesoninfecret ; yea the very werkes 
hat he doth, that fcemes to be the hardeft part 
T of 



pfci, 4 M f 



The fir fl Sermon 



- — - 



of a Cnriftianslife 3 rhc very workes that hce 
doth in ferving the Lord from day to day, 
I even that is his meatc a«d his drinke- that 
is, it is as fweet and acceptable to his foule, as 
meate and drinke is to the hunger and thirft of 
his body . Now confider with thy felfe whether 
it be fo with thee 5 whether that which is thy 
continuall feaft, without which thou caoft not 
live, bee Chxift; or theaflurance thou haft, that 
he is thine and thou art his ; whether it bee the 
priviledges thou baft in hira^and the things that 
belong to the kingdome of God ; See whether 
thefe be thy life,the things without which thou 
couidft not live • or whether it beefome thing 
elfe,fome ftollen delights,fome unlawful plea* 
fures,fomc thing elfethat thy foule and aflfe&i- 
ons are fet upon. This is the next thing by 
which thou maieft try thy felfe whether thou 
belosg to Chrift-or no, to confider whether he 
bee thy chiefe joy, whether thy foule bee moft 
filled and fatisfyed with him. And this is the 
third thing. 

4 The fourth is . to know whether he be thy 
chiefe Refuge $ If thou bee one that hath tooke 
him and received him,I fay,he is thy chiefe re- 
fuge. For every man hath fome refuge, fome 
caftle or other to which his foule retires in all 
difficult and doubtfull cafes, by reafon of that 
indigency ,that iafufficiency to which the nature 
of man is fubjeft, There is fornething that hee 
muft have toleane unto, (marke it) for mankind 

„_^ is 



on the Sacrament. 



is like that generation which ^he Wifecnan l 
fpeafces of: You knowitis fayd of the Con- 1 
nycs,T% are a generation not ftrong and what 
then, aad therefore they have their burr owes to 
hide them/elves in. I fay fuch is the generation 
of mankincic, he is a weake creature, a gene* 
ration not ftrong, therefore there is fomething 
that he muft leane to, fomething out of him- 
felfe, fomefuflScieacybefides himfelfe, fome 
ftrong hold, fome refuge every man hath; I fay 
every man hath fome refuge or other, whither 
he thinkes hisf jule may goe,and there hee may 
havefuccour in cafes daungerous and in trou- 
bles. No#confider what is thy refuge, whi- 
ther thy heart runnes in allfuch cafes , to what 
wing, to what ftrong hold : In daungerous ca- 
fes, you fee every creature hath fome refuge or 
other: The Child runnes to his Mother. The 
Chickens runne tochehenne* The Fox to his 
earth, the Connyestorh.nr burrowes^fo every 
creature to their feverall corners aiufrecepta- 
cles proper to them : 1 fay fo it is with every 
man, (b hath every one of you to whom I 
] fpeake, there is fome what that is a fecret refuge 
I to which your hearts fly. Now confider whe- 
ther that be Chrift or fome what elfe. A cove- 
tous mati(or rather a man of this world) he hath 
wealth for his ftrong hold, in which his heart 
comforts it felfe s well,faith he,what change of 
time fo ever come, yet I have an eftate to hold 
| me up; and when he i$ ill fpoken of abroad,yet 

T 2 hee 



*8 5 



Prov.3o.Z(5, 



: 



284 



The firji Sermon 



I Sam, 30.6, 



Gca»3*'I2» 



\ hec applaudcs himfclfe witk that hcc hath at 
home 5 The Courtiers ,thcy have the Princes 
favourlthat is their refuge wherein they comfort 
themfelves * Thofe that are given to Company 
they have good fellowes, fuch as they, that arc 
their companions , and fo long as they fpcake 
, well of them, they care not who fpeakcill of 
them ; Some have a refuge of thiskind,fome of 
another, every man hath his refuge. If you will 
lookc into the Scriptures, you (hall fee David: 
refuge, in any diftreffe, upon any occafion 5 At 
Z*gl*g beeomf$rtetb himfelft in the £#rW,hishart 
did fly to him, as the chickens fly to the faenne, 
there he comforted himfclfe, there he Crowded 
himfclfe , there he encouraged himfclfe in the 
Lord. When he fled from his fon AhfiU* % was 
1 not the Lord bis refuge ?ft/(faitb he) bee u my 
\ buckler and my firing holA^ Pf alrac.j, which was 
made upon that occafion. What was Uc$ls re* 
fuge when he fled from his brother Efau ? Did 
nothegoe to the Lord, and feeke to him by 
Prayer? Lititbe* baft/aid then wilt Ate me goad, 
now I fly unto thec,l befech thee per forme thy 
promife,thou art my refuge. Ceafider others 
now,what was their refuge; lui#> when he had 
betrayed his Matter Chrift, and his confidence 
was upon him for it; he goes to the high priefts 
and brings the filver to them, why,faith he,you 
fetme aworke, you are the authors of it, and I 
hope to find fome comfort from you-you fee he 
found little cofort in his minde^yec that was his 



re. 



on the Sacrament, 



*§5 



refuge. The Kings of Ifrael and ltda when they 
were diftrefled, they fled to Egypt and to A(bur> 
to this or that helpe,which(the Lord faid) were 
broken reeds to them, but yet that was their re- 
fuge. This h the maner of every man being out 
of Chrift,of every unregenerate man,that is in 
his naturall eftate,fome refuge he hath;friends 3 
or wea|th,or creditor the favour of the Prince, 
fomething or other it isr and if hee be deftitute 
and have no refuge (as fometimes it fo fals out) 
then his heart is fhaken as the leaves of the for- 
re ft, Their hearts were Jhaken even for fe Are of the 
king of Aram^ 44 the leaves tre [ha ken in the for- 
rejt h and why ? Becaufe they knew not how to 
defend themfelves : they had no refuge to fly 
to. So you fee it was with Be/Jhaz>ars heart jfo 
udcbitopbeli and fo Saul 5 when he fees that hee 
muft die the next day,and that there was no re- 
fugeforhim: then 1 fay their hearts fankeand 
dyed within them. And now confider how it is 
with thee,what is the refuge t© which thy heart 
flyetfvind which thy heart makes mod account 
of (for every man thinkes with himfelfe 5 change 
of time may come 5 & what (hal be my comfort 
what (hal be my ftrongholdat that time JDoft 
thou fly to Iefus Chrift?is he thy fuccour when 
thy heart is dejected at any time & faints with- 
in thee ? from which fountainedoft thou fetch 
thy comfort ? Doft thou fly to Chrift, to com- 
fort thy fcife in him, when thou art in a doubt- 
full cafe, thatooncernes thee as much asthy 
T 3 life? 



l&i ah ?,*, 



286 



Thefirft Sermoft 



liiec whither doft thou goe for counfcll and 
dire&ion? isictoChrift^ to befcech him to 
guide thee, to dire& thee, when thouartpref- 
fed hard t whither doth thy heart goe for fuc- 
cour and for hclpc to keepe thy fclfc fafc ? Is rt 
toChrift 3 ortofornewhatelfe ? My beloved, 
laffureyouthis^thatacarnallmanthat is not 
inChrift,inthefetimesofdiftrcffeknowesnot 
whither to goe ; hec dares not goe to C hriftjor 
he feares that it fhall be asked hhi , upon what 
acquaintance/* for he hath teen a ftrangcr to the 
Lord, he was never acquainted with him* but a 
carnall man that is outofChrift, hee goes to 
his mufes, he goes to his farmes, hec goes to his 
bufhes, as the hunted hare was wont to doc 3 to 
goe to the places that (hce ufed when fhee lived 
quiet, thither (bee flyes when (hee knowes net 
how to efcape; fo in that fafhoi it is with men, 
lookewhat things they were wont, to which 
their hearts had recourfe in timeofprofperity, 
and what their haunts have beene . to thofe bu. 
(hes they fly: But alas ! they are but bufhes, fuch 
as will not defend them.But now th^ Chriftian 
on the other fide,the raufe,the faroie asic were 
(it is but to exprefie it to y ouj that his foule is 
acquainted with , the ftrong hold that hee was 
wont to fly unto,upon every fevcrallevilLupon 
every ordinary doubt, upon every deje&ioa, 
difcouragecnent and fainting of heart 5 hec was 
wont to fly to Chrift, and there he was wont to 
finde comfort, and thither hcegoesin tirneof 
I greateft 



on the Sacrament. 



%%y 



greateft difficulty in the day efdeath,and there i 
bee finds comfort. Contider if hcc bee thy | 
chicfe refuge, for if thy heart hath taken him as 
he is thy chiefe excellency, thy chicfe joy, ftoy 
chiefetreafui e;fo he wil be thy chiefeft refuge, 
ye4 when all things elfe arc taken away, yet 
that cover rcmaines fafe ; Suppofc thou be in 
prifon, fuppofe thy credit bee taken away, (I 
meatv)thy worldly credit (for the other credit 
cannot be taken away from any man that hath 
Chrift:) fuppofe thy life be taken away , fuppofe 
theu bee (iript of all that thou haft; yetthou 
haft Chrift for thy chiefe refuge,a»d thou thin- 
keft fo, and thy heart is fatisfyed with. it. As 
Paul faith , when hee was a prifoncr , when he 
was naked, when hee was deftitute, when he 
was ftriptof all, yet (faith ht}l\tm>'wbomibAvt 
trufted; As if he (hould fay,yet I have him fafc 3 
yet my cover is over my head, yet I am fafe in 
my caftfe, I have chofen him, 1 have him in 
death, yea then Chrift he is advantage, he is a 
cover, a caftle, and a refuge. 

5 Laft of all: confider whom thou fctteft up 
for thy chiefeft Cemmmier^ who it is to whom 
thou giveft the chiefe coaamand in thine heart. 
You will fay how fhalll know that? Why (my 
beloved) h: whom a man feareth moft, and lo- 
vethmoftjthat is he whofetriendfhip above all 
others hee would leaft loofe, and whofediflike 
aad feparation he doth moft feare,certainely he 
will bee moft obedient to him, he will be t»oft 
T 4 ob 



1 Tim,*. 12, 



Anfo>< 



88 



The fir Jl Sermon 



Hcft.3,2. 



Dan.3 



,!<?• 



|ob!'ervantofhim. Art thou fo to Chrift? take 
all the things in the world ,if thou fee up him 3 as 
him whom thou raoft feareftand loveit, thou 
wilfr-moft obey him : So againe, he whom thou 
thinkeft can doe thee the greateft good, and the 
greateft hurt, him thou wile moft obey $ if thou 
tfainkeft in good earned that Chrift is able to 
do it, ccrtainely then thou wilt moft obey him. 
As for example,if thou looke to any man io the 
world, a man that is out of Chrift, he thinkes 
that tne favour or the wealth of the King, can 
doe him more good and more hurt, than the 
favour, or rhelofle of the favour of Chrift • He 
thinkes that wealth, or credit, or fomethiog 
clfc, (many thinges there are that bee thinkes) 
can doe him more good and more hurt; there- 
fore hce morerefpe&s their command, than 
the command of Chrift ; but a man that fets up 
him for his chiefe Commander , hee regards no- 
thing elfe when it cames to crofle ir , when it 
comes to thwart any command ofC&rift, be- 
caufe hee faith thus tohirafclfe in his heart ia 
fecret: It is the Lord that candoe the greateft 
good, and the greateft hurt, therefore I care for 
no more. So Ndoth hee cared not for Ababs 
wrath. So Mordecay cared not for Hsmws dif- 
pleafure:fo did the Apoftles,they cared not for 
the High Priefts,nor whit they couid doe, Aft. 
4. So did the 3 children (as you call them) they 
cared not for tbefitrj furnscc of Nabttcadnc&ar , 
nor for all that hee was able to doe 5 and why ? 

be- 



on the Sacrament. 



becaufc they thought that Chrift,that God was 
able to doe them more hurt , and more good. 
Now take any Commander in the world.when 
you regard not the punifhment, nor the reward 
that he is able to inflict or to give you, bis air* 
thority is gone ; Now when you fee up Cbnft, 
and thinke fo of Chrift, you are ready to obey 
him,and obey him rather than any other. There^ 
fore confider with thy felfc this, and confider 
ferioufly i aske thy heart the queftioo, what is 
rhat thou fctteft up to bee thy chiefeft Com- 
mander? For there are three great Comanders 
in the world,that divide all mankind betwecne 
thcmalmoft: And that is wealth , andeftare$ 
worldly credit and honour, Ho live in efteerac $ 
p'eafures, and delight. Now thinke with thy 
felfe when any of thefc three great Comman- 
ders come with any command, contrary to 
'that which Chrift commands, thinke with thy 
felfe what thou wilt doe in fuch a cafe , what 
waft thou woit to doe, looke to part experi- 
ence, looke backe to thy former wayes, fee 
what thou waft wont to doe- thinke with thy 
felfe when fuch a Command comes, what thy 
heart reafonsupofr, if concupifccnce,if a ftrong 
luft, if a ftreng impetuous defire came, and bid 
thee to doe fomething, which is contrary to 
that which Chrift would have thee to do, what 
art thou ready to doe in fuch a cafe ? If thy pro- 
fit, the maintenance of thy eftate , thy liberty, 
thy wcahhjthy convenience in this world come 

and 



290 



The fir ft Sermon 



and command thee to doc one thing, and thy 
confcience( which is Chrifts vicegerent) come 
inhisftead, and command thee another thing, 
what art thou ready to doe in that cafe 1 So 
when thy credit, thy honour, and reputation, 
thy vaine glory (hall come and bid thee do one 
thing, and Chrift (hall bid thee doe another, 
what is thy refolution , what art thou wont to 
doe? By this thou (halt know whether thou fet- 
teft up Chrift,as thechiefe Commander in thy 
heart or no, whether thou gi veft him thy chiefe 
throne , whether thou cxalteft him for God 
in thy heart 5 you know when you exalt him 
for God, every thing then yeelds, if in truth he 
be fet up for God in thy heart: Therefore con- 
fider what it is that thy heart fets higheft, whe- 
ther thou exalteft him moft, whether ( when 
any of thefe threatning , crying commands 
come)thoucanft give them an abfolurcdenyall, 
and fay with thy felfe,l will not obey you- and 
if they threaten imprilbnraent,ordifgrace, and 
loffeoflife, and if I doc not obeyfuchaluft,I 
(hall be wrung and pincht for it, I fhall lofe fuch 
delights : well, I am refolved tobeare all this. 
On the other fide, when they fhall come with 
fa ire proffers, you (hall have this honour, and 
this advancement, and this convenience: If thy 
I heart can fay now, I will have none of you, for 
I fee it is a command contrary to his that is 
above, whom I have fct up for my chiefe 
Commander,w horn I refolve to obey,whom I 

tab* 



on the Sacrament. 



z$i 



take to be greater than all the fricndfliipin the 
world,than all the profits 3 plcafures,mi credits 
in the world -, I fay thus examine thy felfe what 
thy heart is toward Chrift, what itis to his 
command ; and(lct mee touch that by the way) 
thou muft aifofbew thy obedience to Chrift 3 
in thy obedience to others. My beloved there 
are indifferent things, that are io themfelves 
not of moment one way or other, whether we 
doe thsra or not doe them * and though the 
omiflian of them in themfelves be nothing, yet 
when it (hall bee of cofitempt, andneglcdof 
thofe that are fetin fuperiour place ever you, 
in fucb a cafe you ought not to doe it : this is a 
rule, and a true rule in divinity, that indifferent 
things may be omitted except in two cafes, in 
cafe of fcandall, and in cafe of neglea, and con- 
tempt of authority: therefore when there is 
neglea, when men fhew contempt, for that 
cauie it is to be done, though for the other itis 
not tb be done. This I touch but by the way, 
that you may confident iayour particularoc- 

^Now ray beloved, you fee thefe five things, 
hv which you may know if you have tooke 
Chrift or no: yee know when a man comes to 
examine himfeife whether he be a fit man,aman 
that hath any right to come to the Lords table, 
Le muft confider whether hee bee m Chrift, 
ntherwife hee hath nothing to doe either with 
thispiiviledge,or with any other.Now to bee 



29* 



ThefirJlSermon 



Levi*. 11*19* 



in Chrift, there mud ( as I faid; goc a double 
aft, there muft be one on thy owne fide, there 
muft be one a& on thy pare to take him ^ and 
there muft be an a& on his part, there goes out 
a ftrength and a vcrtue from him by which hee 
takes thee and comprehends thee. The time is 
paft,& I cannot proceed further- onely remem- 
ber this that hath beenc faid to you, and exa- 
mine yourfelves by it,whether you bee in the j 
truth, whether you make Chrift your chiefe i 
Excellency, y out chiefc Tredforejoui chiefe /<*?, I 
your chiefc Refuge % your chiefe Commander -, if 
thou finde that thou haft done this^'f thou finde 
thy heart wrought to fuch an aft as this, to rake 
Chrift in fuch a manner, then thou baft Chrift, 
thou art in him, then thou haft a right in him, 
and maift come with comfort: but if thou have 
it not, then I muft charge every one of you in 
the name of Chrift lefus (in whofe authority 
we comcj that you meddle not with fuch holy 
myfteries. My Beloved you know^at I have 
often toid you ; there is a neceffity rad on men 
to come to the Sacrament : you know hee that 
neglected the Pdjfeover w<u te be cut off from the 
feofle. It was a very great finne : fo it is to 
omit the Sacrament: you have diverfc Sacra- 
ments every Tearme,and if your bufinefle hin- 
der you from one, you may come to another • 
| yea there is a neceffity lyes upon you to come, 
j but yet we muft give you a double charge, one 
i that you omit it not^and another that you come 
i not 



en the Sacrament. 



*9* 



not hither unleffe you be in Chrift ; What haft 
thou to doe that art a profane perfon, thou haft 
nothing to doe with Chrift, thou that art yet a 
Granger t© him, that tbou ftiouldcft thruft in to 
the Lords table ? thou ought* ft not to doc ir, if 
thou do&Jtk****Vfl and drinke ft thine owne dam* 
nethnAn ftcad of thy falvation. 



»;^>» *»>.»> #»V»' 






The Second Sermon 

AN D foROW wee come to the Vfe, and 
that is, that there is an A& of Chrift to 
make an union betwixt us, that we may be his, 
and he ours : there is an aft of his, that is, there 
isacertaiac power or vertue comes from him, 
evco as there doth from the L©ad*ftone tothe 
iroR, that drawes thee to him $ there goes out a 
vertue and power from him as to the woman 
that touched the hemmc of his garment i that 
healed her bloody iflTue ; fuch a power goes out 
f irom Chrift to every man, that is in him. And 
as you muft examine it by your owne a<&, foin 
the fecond place you arc to examine it by this 5 
coafider whether there hath gone out any fuch 
power from Chrift to take and comprehend 
thee 1 For you maft know this, that when once 
we are an Chrift, then there goes forth an ef* 
feftuall almighty power from him, which doth 
not make a little light alteration on the fupcrfi* 

cics 



lGMMI.20. $ 



m 



294 



The fecond Sermon 



\ 



I Cot, 4. to. 



cies of the heart, but it alters the very frame of 
j it, it turtles the very rudder ofthe heart, fo that 
I a mans courfe is to a quite contrary point of the 
compafle ; it isfuch an alteration as doth breed 
in us, not fome good coneeptiononelyofpur- 
pofes and defireswhich many have,which when 
they come to the birth, there is no ftrenethto 
bring them forth: buthee gives to us a power 
and ftrength to performe them : That is hee 
doth not put upon us a wafhy colour efpro- 
fefljon.butbeedyethusin graine with grace 
and holinefle. And therefore congder whether 
thou haftfound any experience of fuch a power 
going out from Chrift to thy heart 5 This my 
beloved.differs from common graces.from the 
common forme of godiineffe which is in the 
world, as much as the life differs from the 
Pifture.orthe fubftancefrom theftiadow- asa 
through performance differs from a proffer or 
an offer : or as that which hath finewesand 
vigour, differs from that which is weakeand 
powerles. Therfbre this power of Chrift which 
hee puts forrh and diffufeth into the heart of 
every man that is in him.is called the Kimim, 
And the Ktngdme ^/Chrift is net in word but in 
/«wThatis,when once he rules but as a Kin? 
heecxercifethaKingdomethere, and face faith 
notonely to us , I will havefucha tfaingdone 
they arenotweakc and powerlefle command; 
that he gives to the heart ofa man that faedwels 
U5b.1t faith U?be Ki»gd me ofGoi u net in wn.d 
but 



oh the Sacrament, 



*9H 



but in power-) thatis,therc goes an efficacy with j 
thofc comnands, there goes a great ftrength I 
with thera v that brings every th-night^and every ■ 
rebellious affe&ion into fubje&ion to ir • and I 
therefore conficter I fay, if thou wouldtfthave 
thefe vertues, whether thou be in Chrift, whe- 
ther any fueh power hath gone out from Chrift 
to thy heart. 

But you will fay, what is this power and ver- Q^ e A 
tue^ and in what manner is itinfufedintothe 
heart of man, fo$ this feemes to be a narration 
ofathingafarreoff? 

My beloved, we will explaine it as well as wc Avfw, 
can to you^even as you fee an Artificer working 
with his inftrument,there goes a certaine venue 
out from that art which is in his miade, and 
guides the inftrument to make this or that, the 
which without it could not t>e done, when bee 
mikes any artificiall thing,as a knife,or a fword$ 
or when the Potter fafhions the potre, his hand 
is fet on worke, and there is a certaine invifible 
pafiage,a certaine fecret influence of the art that 
goes along with his hand^that brings forth fuch 
an artificiall thing 5 or even as you fee the mem- 
bers move; a man moving his arme,or his hand, 
or any part of his body, there goes a certaine 
vercue from his will , a certaine fecret power, 
I efficacy , and command that ftirres them this 
way or that way 5 the thing wee fee not, yet we 
fee rt in the effe£hor as you fee it in the creature^ 
you fee the creatures that God hath made, they 

have 



z 9 6 



Tbejeand Semen 



3»*fi- 



Anfw. 



have all the fcvcral inftinas,by which they arc 
inftigatcd to doc this or that . you fee the birds 
are inftigatcd to make their ncfts in finch a faflii- 
on,at fuch a feafenjfo every creature accordiag 
to his feverall kinde. There goes tut from 
God who is the authour of nature to thefe 
workes of nature , a certaiae vertue that puts 
thena on, and inftigatcs then to this or that: 
and as you fee an arrow that is toot by the Ar- 
cher: there goes a vertue together with it, that 
direfts it jufttofueh* marke,~fb f arre, and no 
further. So after this manner there cones a 
power from Chrift to bis members ; as foone I 
as a man is in him , there comes fuch a fecretj 
divine,uncxpreffablc efficacy that workes vpon 
the heart of him in whom he dwcls. And there- 
fore the conjun&ioo betweene him and as 3 is 
compared to that which is betweene thefoule 
and the body,that ads and ftirres us to aad fro, 
according to its will and plqafure : fuch aa effi- 
cacy fbalt thou finde, if thou belong unto him, 
and therefore confider if there bee fuch a thing 
in thee or no. 

But you will fay, to what purpofe is this effi- 
cacy, and what doth it in my heart when it 
comes there * 

Why,I will tell thee what it doth; it is ex. 
preffed in plaine tcrmes 2 Cor. 5. 1 7. whofoevcr 
isinCbriftis m&de a new creature 5 That is the 
worke it effects . it is fuch a p9 wer and efficacy 
as makes thee anew creature^Tbat is 3 it breakes 

in 



en the Sacrament. 



*97 



in pecces the old building, ic quite takes away i 
the firft print* As wbm a man comes to make 
anewftampe, the €fi$tnuft bee removed. So 
that this efficacy that goes out from Chrift, it 
hath a double vcrtue in thy foule, to weare out 
the old ftampe, to breed a death of the old na- 
ture^* the old man,to ruine and breake downe 
the old building, and to fet up a new one 5 and 
that the Scripture calls a new creature : and 
therefore confider with thy felfe,whether thou 
find fuch a vertue as hath put thy heart into fuch 
a new frame, as hath moulded it all together, 
and hath put it into another faihion than it was, 
confidcred whether all in thee be new. 
You will fay , this is ftrange, mult all be new < 
My beloved, you know the words they are 
cleare$ Old things arc paffed away 9 all things are he- 
c$mc new. ( In the fame place which I quoted 
before )that as the command was in the offering 
of the Pafleover , not a jot of old leaven, but we 
muft part with it 5 Now this is the nature of 
leaven, it is alwayes purging our, and it will be 
purging out while we are here,only the efficacy 
and ftrength thereof remaincs not. Then thinke 
with thy felfe,is all new in me ? looke whas na- 
tural difpofition I have had.'taoke what natural 
luftsanddefires I have had, fee whatafts I was 
wont to doe, what old haunts and cuftoraes I 
have had, looke what old company I kept,what 
old courfes I teoke, what my tra& hath beene- 
h all this altered and every thing become new ? 

V (for 



Quefl. 

Anfiv> 
2 Cor, J* 



J* 



29S 



Tbefecond Sermon 



C©r.$ 



Math.p>l 6. 



7. > /for, faith he, izcnufcbe anew creature^ anew 
nature :) That is, it is not enough for a man to 
have a new courfe for a fit, to have new pur- 
pofes and a new change that comes like flafhes, 
I fay , that is not enough • you may have many 
new thingesin you , that may be in old hearts, 
hkepeeces of new death in old garments \ that will 
do thee no good at al^the Lord regards not that; 
like new wine inoldveflells, foitis where there 
are fome new things, that are good things in 
the mfelves 5 in a carnall and old heart, they are 
not fit for the heart, and therefore they never 
ftay longthere: So faith the text,P*f a newpeece 
into an old garment ^and it makes the rent greater . 
Therefore all muft be new ; I fay there muft 
be a new nature, that thefe new things may bee 
there: even as the feverall creatures are in their 
feverall elements, as the elements are in their 
owne place, as the plants are in their proper 
foyle,as the branches are upon their own roote. 
For thenthey floriih, then they hold out, then 
they continue ; Therefore fee whether this vi- 
gor, this efficacy, this vertue hath gone out 
from Chrift into thy heart 5 whether it hath not 
only renewed al in thee,butalfo hath given thee 
a new nature^ That is,whether it hath wrought 
fuch a change in thee, that all th« wayes of god* 
lines and new obedience, beco me in a meafure 
naturalltothee , fo that thou canft doe them 
cheerefully,even as wee heare,and fee, and do 
naturall actions, and that thou doft them with- 



out 



on the Sacrament. 



Z99 



out wcarinefle : for you know, things that: are 
naturall wee arc not weary of them y And fo 
thou wilt doe them conftantly, for what is na- 
turally ftayes and abides by us , that it out- 
growes and out-wcaries what ever is in us be- 
fide ; Now hath there a vertue gone out from 
Chrift, that hath wrought all this in you, that 
hath made all new, hath not onely done fo, but 
hath made it naturail to thee ? Bat you will fay, 
muft it needs be fo,cannot Chrift take and com- 
prehend me, but there muft be this wonderfull 
change wrought, who can be faved then? I ha ve 
then but little hope,when I am upon my death- 
bed, and then fhall looke upon my old nature, 
and ffndc no fnch worke as this wrought upon 
me. Beloved, I befeech you confider this, that 
there is a ncceffity of it : It is fo, and it muft be 
fo, and except you have it,you cannot be faved- 
you fee the words in the Scriptures are moft 
cleare, Whefoeveris inChriflis anew creature : 
Doe but confider whether it be fo or no ; there 
muft bzz a new heaven^ and anew earthy You 
fee that was the great promifc that was to bee 
fulfilled in our times of theGefteSrls there not a 
new priefthood; is there not a new covenant, 
and hath not the Lord faid, there muft be a new | 
heaven and a new eartfoThat is,new graces from 
heaven, and a new company of men wrought 
on, and changed by thofe graces ? Shall thofe 
that are borne of old Adam^ receive a power 
jftoKvhim, to makethera like to him , to carry 

V 2 his 



guefl. 



An/ip. 



i CoJ,y. 



zPetj.j 



5 



CO 



7hefecondSermo?t 



TiuZilfr 



Hab.IJS, 



| his Image, tobc corrupt, carnall, and finfull 
[ as be is: And do you not thinkcthat the Ncvr 
I K^di&rnjhz Second Adam, (hall have as much 
efficacy in him to make thofc new creatures, 
chat are in him, that come to him? Certainely 
there is as much power, life, and vigor in the 
new Aiam y to change every man tfeat is in him, 
that comes to him,to make them new creatures, 
as in the old Adam, to make them like to him : 
Befidcs, hach not Chrift faid plainely, I came 
not into the world to fave foules only .that is not 
my bu fines alone ( though that was a great part 
of the bufincfle and errand for which hee came 
into the world:)but (faith he) / came to purified 
people to my felfe, zcaUus tf good workes : in the 
2 Tit, Now if that were the cad of Chrifts 
comming,doftthou thinkc chat hee wiilloofe 
his end? Wherefore its impofliblc, that any 
man fhould bee faved, or have part in Chrift, 
that hee fhould bee in Chrift and Chrift in him, 
except his heart bee purified fo, as to be zea- 
lous of good workes. If Chrift dwell in thy 
heart, thou mayeft eafily know it^for doft thou 
thinke, that Chrift will dwell in a fouleand 
uncleane place ? hath hee not pure eyes ? And 
therefore it is certaine whercfocver hee dwells, 
that place muft bee 4 fit Temple for him to dwell 
in^ Wherefore of necefflty hee muftcleanfc 
thy heart, Jiee muft fafhion it, and kcepeit 
pure, cleane, and fweet, fo as it may bee a 
fit Temple for him and his Spirit to dwell 

and 



on the Sacrament. 



and delight in. BeOdcs, doth hee not looke 
to his glory in all thofe that belong to him t he 
hath many eyes to lookc upon th°m as it were, 
there are many fyeftators men and AngtBs^ to fee 
what they are, and how they behave them- 
felves r If he fhould have a company of men to 
belong unto him that are carnall,perverfe,and 
worldly minded, that have crooked wayes like 
other men, would this be for his honour? would 
it not be faid, Like men, like Mafter < would it 
not reflect upon him ? Certainely it would 5 
and therefore the Lord fo orders it, that thofe 
whom he hath redeemed flail be hUyin alt man. 
ner ofconverfaUm ; Saith he,y ou mu/i beat l am y 
el/e it will bee for my dishonour, As lam hly y 
fo every one of you muft be holy , in all manner of 
cMverfatiw* Therefore let no man deceive 
himfelfe , to thinke hee can goe away and yet 
bee in Chrift, and bee faved through Chrifl 
and the mercies of God in Chrift, when there 
goes out no fuch vercue and power from Chrift 
to change him , to worke on him , to alter 
him, to make him another creature. And 
therefore I beleech you in the examining of 
this, C for its a nutter of great moment)to con- 
(ider with your felves,if this be wrought in you 
or no 5 whether you finde any experiment and 
effctf of this mighty power , efficacy, and ver- 
J tuc : and let me bring you a little to particulars, 
I Hath there gone out a vertue from himtocna- 
jblethee tobeleeve i There is a faith required 
\ V ; in 



501 



I Cor,^9. ! 



I pet.i. 

16. 



If- 



9 02 



The Jecond Sermon 



Gen, i,i? 



Matt, I. 

Lmk.1,2. 



£»*fi- 



Anfe> 



\ in the Deity ^ there is a faith required in the pro- 
mi/is of God,and there is a faith required in the 
providenceoi God,tothinkc that every particu- 
lar thing is ordered by it; There is alfoafaith 
in all the threatnings of God: Now for the man- 
ner of propounding$when the Scripture comes 
to propound any thing,it propounds it thus,and 
no more; as you fee in Moyfes$\z writes nothing 
but,/* the beginntngGod made heaven and earth 9 
ejrc Andfothe Apoftlcs write • Such a thing 
was done, lefw chriH wo* borne of the Virgin 
M*ry : Thus and thus he did .Now when the na- 
ked obje& is propounded, other writers wh t 
they deliver or write is rational!; They ufe Rea- 
fons and arguments to convince men of thofc 
things whichthy deliver; but when the Scrip- 
ture fets downc any propefitions of faith, it 
doth but barely propound them, for there is the 
Majefty and authority of God in them 3 to con- 
firmethem. 

But now here you will deniand,(the propofi* 
tion being but nakedly laid do wne in the Scrips 
cures) what will enable a man to belecve it? 

Ianfwere: that certainely there is a mighty 
power that goes out from God a~d ChrifK 
that enables theetobeleeve with efficacy 5 fo 
that when theobjecfc isfet before thee, there 
g©es out a power from Chrift to worke faith in 
thy heart, whereby thou truly belecveft it, and 
fo it appeares in thy life : VVe dunk we beleeve 
thole things,but our lives do manifeft the con- 
trary; 



on the Sacrament. 



?°* 



traryj namely, Tfcat there is not a powerfull 
faith wrought in us • for all the errours of our 
lives ( though we obferve them not) arife from 
hence, that thefe Principles are not throughly 
beleeved; if they were, it could not bee, that 
there fhould be fuchinconfequences in the lives 
of men. Therefore confiderif this faith bee 
wrought in thee, whether fucha power hath 
gone out, to worke fucha faith, that hath chan- 
ged thy whole courfe, as it will doe, if it bee 
once wrought in thee, by the power of Chrift .- 
So alfo conilder , whether there hath a venue 
gone out from him to worke love in thy heart to 
the Lord; for otherwife it is certaine that there 
is no man in the world that is able to love God, 
ortocomeneerehim, for all love rifethfrom 
Similitude, there mart bee an agreement and fi- 
militude betwecne thefe two that love. Now e- 
very man by nature is ascontrary to Gods pure 
aature,as fire is te water, & without an almigh- 
ty power to change his nature, and to worke a 
particular affection of love in him, he can never 
be ailc to love God: therefore its the baptifme 
of the holy Ghoft ; which workes this, He will 
baptize you with the holy Ghoft and with fire, that 
is, with the holy Ghoft which is fire: 1 will mul- 
tiply thy forr owes and thy conceptions t That is, the 
forrowes of thy conceptions.Now love is as fire 
in the heart, and one fire muft beget another -, 
And therefore you have it in the common pro- 
verbe, Love is a thing that cannot he bought with 
V a , 



moun* 



Math, J 



ill. 



6,1 



3°4 



1 be jtcond Sermon 



Quefi. 



Rem; I.* I. 



~al J 4 24- 



mount Atnes ofgol&An&ftlver . yet if thou bee in 
[ Chrift, there goes out a verc ue from him, that 
I ftampes upon thy heart this holy affe&ion, that 
breedes in thee this holy fire of love/o that thy 
heart cleaves to him, thou loveft him with as 
true,withas genuinc 3 asnaturall, and as fenfible 
love, as thou loveft any friend $ asthouloveft 
any creature in the world. Confider if this be 
wrought in thee or no. And fo for thy know- 
ledge ', there is alfoa power in it, confider whe- 
ther any f uch vertuc hath gone out from Chrift 
to make the knowledge which thou ha ft. power- 
full. 
You will fay,what is that^ 
That is, to bring on thefetruthes which thy 
heart affents unto, to bring them wirh that evi- 
dence ,and fulneffe ofdemonftration, thatthou 
{halt yeeld unto them, and pra&ife them accor- 
ding to thy knowledge. Bcloued.tRere is much 
knowledge among us>but who pra^fifeth accor- 
ding to his knowledges IVe-faev* Ged, fat wee 
glorifiehimtiet as G*d\ and the reafon is 5 becaufe 
there hath not gone a power with that know- 
ledge, tomake it lively and effc&uall, topaffe 
through all the faculties of the foule, and to 
overrule them ; for if there wene fuch know- 
ledge, it would ahvayes draw affefiion and pra- 
ftife with it.So likewife confider,whether there 
hath gone a power from him to mortifiethy 
XvS&tWhofiewer is in Chrtfl bathcructfiedthejiefb 
wish the ajfe&ions tnAlujh ; ) not to lay them a- 

fleep- 



on the Sacrament, 



3°5 



flcepc enely, but to mortifie and (ubdue them* I 
See like wife whether there hath a power gone I 
out from Chrift , to helpe thee to overcome the 
world, Thelufls of thine tye$> the lufls oftheflefit 
And the pride of life ; for whofoever is io Chrift 
overcomes thewerid, and ali that is in the world. 
The world hath many things to worke upon us, 
and torefift and oppofe us:Ic hath perfections, 
it hath difgraces,it hath (landers and reproches, 
which it cafts upon holy men, &upontheholy 
wayes of God.And the men that are atfours in 
this,are thedivels favours though they thinke 
not fo, as the Apoftle Umes exprefles it ; Their 
tongues Are (et on hre ofhcH, to devife (landers 
and falfe reports, and to faflen them upon holy 
men,efpecially upon the Minifters of the Gof- 
pell, and fo upon all the wayes of God : I fay 
they are thedivels fa£tour$,thoughthey thinke 
not fo : and thofe that belccve them are the 
divels receivers- the one hath the divell in his 
tongue, the other in his eare. But the Lord hath 
appointed this. This is one thing whereby the 
worldfightsagainftthe wayes of God, to dif- 
courage men and to hinder them, that they 
might be (tumbling blockes to them. So it was 
with Chrift b hee rvat the fading of many in lfrAel 
by reafon of this ; fo was Paulas a deceiver y &A 
yet true, &c> Coofider if thou haft this efficacy 
put into thy heart, that thou art able to over- 
come this, that thou art able to overcome all 
the offences, and pt rfecutions, all the (bunders 

and 



1 Ioh ,2.1 6« 



lam. 3 .6. 



Lufc.2.34* 



2o6 The fecond Sermon 



and reproaches that arc call upon the way es of 
God ; and notwithstanding that,to thinke well 
j of them,and co walkein them,and pra&ife the* 
Likewife,asit hath thefe things on the one hand 
foit hath pleafures, preferments, glory, riche; 
credit,andall things of that nature on the other 
art thou able to overcome all thefe ? So to (hut 
up this point & profecute it no further ,thus you 
fhall know whether you be in Chrift: for that is 
the point ; Wee have ajfurmce in him\ that tfrve 
askeany thing, wefballi>eheard,b\}t firft wemuft 
be in him ; now to know whether we be in him 
(as you have hcard)thcre muft be an a<ft of ours, 
and fecondly an a# of his, which is this power 
that goes out from him, to change, to take and 
comprehend us. So much for the firft thing. 

Now for the fecond $ if a man will apply or 
take to himfelfe the priviledges wee have by 
Chrift, as this particular priviledge of being 
heard in our prayers, of comming to the Sacra 
ment, or any other 5 know this, that it is not e- 
nough to be in Chrift only, but there muft be a 
certaine qualification, a certaine immediate fa- 
fhioning, and preparation of the heart, or elfe 
though thou have a right to the priviledges, 
though they belong to theeryet thou act Appen- 
ded from the ufe, benefit,anei comfort of them . 
And this is confidercd in thefe Five things. (I 
will but name them very bricfely.)Firft,whcn a 
man comes to receive the Sacramento's not c- 
nough for him to be in Chrift, no nor when he 

is 



on the Sacrament, 



3°7 



is come to do f©me other duties, but moreover I 
there muft be this alfo $ thofe grace thou haft, 1 
this change, this new creature that is wrought I 
in thee, which is but a heape of particular graces j 
thefe muft be afied and fiirredup upon fuch an | 
occafion:It is true,no man ought to come except 
he have the graces of Gods Spirit wrought in 
his heart, that they may lye there in the habits, 
that they may be in the heart as fire raked in the 
afhes. But if a man will come to receive the Sa- 
crament, and fuffer thefe habits^ thefe graces he 
hath to lie ftill there, he comes not asaworthy 
receiver* ( there are indeed degrees of unwor- 
thineffe) he comes not as a worthy receiver ex- 
cept hee ftirresthem up,exceptthey beaded at 
that very timcras for examplc^when we come to 
receive the Sacrament, wee ought then to have 
an efpeciall humiliation and forrow for our 
finnes ; we ought then to have an efpeciall love 
to Iefus Chriftyve ought then to have a fpecial 
rejoycing in him, and in all the Priviledges wee 
have by him $ we ought then to have a fpeciall 
love to our brethren, the men with whom wee 
conyerfe, and among whom wee live.- now if a 
man come and receive, and do not ftirre up and 
a& thefe graces, he receivs unworthyly,and my 
ground for it, is this- You fee in the fcaftof 
RecoMrttAtion , the Tenth day of the Seventh] 
monetise Lord telsthemthere^^y^flftM**, 
andyoufhdlkeefe it, <& yeafoallnotdo wotke$c. 
But is this enough ? no, Be that doth not Aclndly 

:.v 



s 



The fecond Sermon 



\ affltti hisfouk (faith \\t)tbnt dajyhe fhail bt cut off 
Lcvic 23. 17 >\ from bis pc4p/e>Levtt.2$.i7. This is, chough they 
28.29-3°. I ^ad a habitual difpofition,and their hearts were 
prepared to forrow for their finncs, and to take 
them to heart and bewaile them, this is not e- 
nough, (faith heej at this time you muftafflicft 
your foulcs, that is, there muft be a ftirring up 
of that forrow. So likewif e you findc this in the 
feafts,ia more places than one, that when they 
come to fceepe thefeafts, atthat time they (hall 
eate and drinke, and refrefh themfelves, but in 
any cafe re Joyce, Dent. 1 1 , and Deut. 1 6. I will 
not ftand to repeate the places : That is, it s not 
enough for you to have thankfull hearts,to have 
hearts prepared for thefe things in the habit, 
but you muft then rejoyce, for it is the feafon of 
it, (for every thing u good in its feafon) and the 
Lord requires it at fuch a time. Therefore thus 
thinke with thy felfcwhenfoever thou comeft 
to receive the Sacrament, this is the time that 
the graces I have, the habituall graces, muft 
be new pointed as it were, they muft bee new 
whetted 3 nev* fcowred, that they may be bright 
and fhining upon fuch an occafion 3 when the 
Lord cals for it, you muft then quicken and ftir 
them up, that they may bee all a&edinyour 
hearts. 

And this is one thing, that it's not enough for 
a man tobeeinChrift, to take the priviledges 
that belong to him, but there is a certainc qua- 
lification required that muft be done at that 

time 



EcdcC3.11. 



on the Sacrament, 



3°9 



time, when the Covenant is renewed; And this I 
is one, to have the graces thus a&ed. I 

Secondly, there muft be a new Recmilimw. 
For the Saints, thofe that are within the cove- 
nant, thofe that are regenerate men, (you muft 
marke it well,for it's a point of much afe)when 
they commit finnes againft God, theguiltof 
their finnesis retained : though they are within 
the covenant, and are not cut off from Chrift, 
but are in him ; yet( I fay) when they have fin- 
ned, the guilt of that frane continues, and is 
continued till they be reconciled and renewed 
by faith and repentance ; as you fee it was with 
David: NatJisn would not have faid when hce 
came to him, Thjfinnes are forgiven tkeejf there 
had not beene a new thing , if there had not 
becne a thing done at that time 5 and therefore it 
intimates fo much, that before his fin was not 
forgiven : that i$,the Lord was angiy with him. 
You muft know therefore this, that when a re- 
generate man finncs, there is only a particular 
guilr 5 the univerlall guilt of finnes renames not, 
(for that would cut him quite off,that would put 
him abfolutely into the ftate of damnation,) but 
it's a particular guilt, for every particular finne ; 
that is, even as a father is plcafcd well with his 
fon, and knowes him to be his fonne,hee is affe- 
cted to him as to his fbnne, yet hee hath done 
fuch a particular a&ion that hath offended him, 
and for that particular ©ffencc,hee withdrawes 
himfelfe from him, hce carries not himfelfe to 

him 



13. 



;io 



The fecond Sermon 



him as he was wont to do,being offended with 
hi en for fuch a fault -> now till the fonne hath re- 
conciled and humble i himfelfe for that par- 
ticular a&ion, though the father hath an hun- 
dred gifts to beftow on hicn, yet hee (hall have 
none of them, till hee hath reconciled himfelfe; 
So ehinke with thy felfe ( if any finne lye in the ; 
way) when thou commeft to partake of this pri- 
viledge to receive the Sacrament,or when thou 
commeft to call on God for any particular mer- 
cy s or to have any requeft granted; thinke then 
with thy felfe, fuch a finne I committed, I rauft 
humble my felfe for it, I muft labour to make 
reconciliation, labour to have this taken away, 
that my Father may bee reconciled to mee 5 
then come and take the priviledge, for now it 
• belongs unto me j therefore there is a neceflity 
I of renewing our repentance and reconciliation 
mod exactly, and to take a very particular exa- 
' mination of our wayes when we come to re- 
ceive the Sacrament, or when wee draw neere ; 
to God upon fuch fpeciall occafions, leaftour | 
Father,(though he be a Father to us)have fome 
particular quarrell againft us 5 fcr even he whom 
we call Father, 1 Pa. 1,17, tudgeth every man, 
(even hisowne fonnc$)ir/>jW refteci rfperfws 5 
that is,he did not bcare any ill in thera.-thus you | 
fee did he with M*yfcs y with David^nd others, 
and the like he doth with all the Saints. This is 
the fecond qualification that is required before 
you can have any part in any of the priviledges, 

be. 



m the Sacrament. 



511 



before you can attaine unto this affurance, to 
aske and have 5 therefore it is not without ufe, 
and chat not in the Sacrament onely ,but alfo in 
that which we have to deliver. 

Thirdly ,fuppofe there be no particular finne, 
fuppofe the grace you have^beaaed, when you 
cometo receive the Sacrament; yctthtreisa 
third thing required, a third qualification that 
muft be found in the heart of him that will be a 
worthy receiver, and that is, toobferve well 
whatMftance ugrmne betweene the Lord and 
him ever fince the time, that he hath in a more 
! particulat manner beene reconciled to him. 
This is another thing than what wee named be- 
'forc,toconfiderwhat ruft hath growne upon his 
foule, what foyle his heart hath eontra&ed, by 
converfing in the world, and by medling with 
worldly and earthly things; for the foule ga- 
thers foyle with medling with them,even as the 
hands doe^now thou muft thioke with thy felfe, 
when thou coinmeft to the Lords and dra weft 
neere to him in this, or any other duty, thou 
muft recover that diftance againe,and bring thy 
heart neerer to the Lord,thou m uft dra w necrer 
to hrm,thou muft get thy heittto a more clofe, 
a more neere,& inward conjandion with hrm- 
thou muft labour to have that hirdneffethat 
thou haft contra £ted(as it will bee in a little con- 
tinuance of time ) thou muft labour I fay, to 
have that tooke away and removed \ to have 
thy heart foftencd, to have the ruft rubbed off- 

thou 



$12 



llxfecMd Sermon 



thou muft labour to have all thefc things done. 
For thou muft know this,That though there be 

I not a particular finnc committed, yet as we fee, 
the outward man is fubjeft to a wafting,though 
there be no wounds, though there be no fick- 
nefle ; though a man be in per fed: hcalth,and all 
is well with him, and be obferveall the rules of 
dyet,yet(I fay)you fee the outward man isfub- 
je& to wafting, tofantiing, toweakencffe,and 
decay ; and therefore there muft be a renewing 
of dyer, and of ftrength, orelfe it cannot bee 
able to hold out; So it is with the inward man$ 
though there bee no particular finnc, though a 
man did kecpefome good courfeinthc wayes 
ofgodlineffe, without running out eminently 
or evidently, yet he isfubje& to a fecret decay, 
fo that fometitnes hee muft have forae fpeciall 
meate, fomc fpeciall feaft,which the Lord hath 
appointed for thatpurpofe,(for he doth nothing 
in vaine: J And it this Sacrament could be fpa- 
red,that a man might keepethe ftrength of the 
inward man without it , the Lord would not 
have put you to this trouble ; but he fceth it ne- 
ceflary ,and therefore he hath appointed it to be 
received, and that often, that you might feed 
upon the body and blood of Chrift, thatyou 
might eatc his flefh and drink? his blood , and 
gather new ftrength from it; that when there is 
a decay of grace in your hcarrs > you may goe to 
this Fountaine, and fill the Cifternes againe to 
recover ftrength. For when a man comes to the 

Sa- 



on the Sacrament. 



1*3 



Sacrament as hee ought, hce gathers a new 
firength, as a man doth from a feaft ; his heart 
is cheered up as it is with Flagons of wine,he is 
refreflicd,his hunger and thirft is fatisfied; That 
is,thc defircs of his foule that long after Chrift 3 
after rigbteoufnefle, and aflurance,are quickned 
and refreshed. And this is the third thing. 

Fourthly ,befides all this* Firft the ftirring up 
of the graces, and the a<3ing of the habits • Se- 
condly, making thy peace and reconciliation 
with God, and recoooving of any particular of- 
fence, that is betwixt God and thee 5 Thirdly, 
this fcouring off the ruft, this remooving the 
diftance betweene God and thee,the foftning of 
that hardneflfe which thy heart hath contracted; 
this recoveringthe ftrength that thou haft wa- 
fted ; There is befides all thefe a fourth thing 
required, which is, that there be an Intent tw^a 
particular increafe of thy wi^in taking Chrift., of 
thydefireto Chrift, and of every grace that 
knits thee and Chrift together;, For there are 
certaine cementing graces,certaineglewing gra- 
ces,chat joyne Chrift and thy foule together >as 
Faith and Lovefhek arc the two maine graces; 
there are a great traiae of graces that follow 
them, but tbefcarethechiefe, and thefe I fay 
muftbee intended, For what is the end of the 
Sacrament? Is it not to knit the knot ftronger 
betweene Chrift and us , to make the union 
more full and perf e& ? is it not to increafe our 
-villingneffe to take and receive Chrift i for you I 
X know j 






? '4 



Tbefecond Sermon 



\ know all the ads of the foule may be intended. 
Put the cafe there be a refolved ad in the heart 
I and foule of any man , whereby he faith thus 
! with himfelfe: I am refolved to take Chrift,and 
to ferve and love him for the time of my life, 
I yet this refolution of his, though it bee perfect 
I and fincere,may receive intention j when a man 
! is willing to doc any thing truly, there may bee 
degrees added to that will- when there is light 
m a roome( when thou bringeft in more candles) 
that light may be increafed: foit may in this, fo 
may your faith and love - y (by faith I meane no- 
thing but the refolution of the heart to take 
Chrift 5 1 meane not the beleeving part, but the 
taking part, the aft of the will taking Chrift,or 
receiving him, which is nothing elfe but the 
choife of the will that refolves to take him.)Ido 
but touch this by the way,becaufe it is a point I 
have handled already at large; the thing I ay me 
at is thisjl fay the glewing graces are thefe two^ 
Faith and/#w, wherby you thus take Chrift for 
your Lord and Saviour. Faith is like the part of 
the corapafle that goeth about and doth the 
l%orke-and love is that cementing grace wherby 
we are more knit unto the Lord^they have both 
their office and their place^You know love is an 

uniting affedion,thcrefore this is the definition 
ofit Jt is a do fire of union with that it loves. Now 
when thou comeft to receive the Sacrament, or 
to pray,or put up any fpecial requeft,when thou 
I comeft to have to do with God, to make ule of 
any 



f 



on the Sacrament. 



3*5 



any privilcdge thou haft in Chrift.thy chiefebu 
(iocs is to intend this faith &love,at (uch a time 
to draw thee neerer, to make the union perfedh 

You will fay, how is this increafed and how 
is it intended? 

I anfwer ; Two wayes in the Sacrament, one 
way is the very repetition, the very renewing 
the covenant, the very doing it over againe, the 
refolutionof taking him> (for there is a rautuall 
covenaat 3 you know,bctweene Chrift and us,)it 
is confirmed to us in the Sacrament, hee con- 
firmes his, and wee confirffieourSjas the friend- 
(hip betweene lon&th&n & David was increafed 
by the renewing of the covenant, er eife why 
was it repeated ? The very repetition of the acl 
intends the habit, the habit is increafed by the 
repetition of the aft, though it were no more 5 
fo the renewing of the covenant exerdfeth thy 
faith, it fets awork thy faith and thy love,whea 
thou comeft to receive the Sacrament, the very 
intention is increafed? but this is not all. There 
is another thing in the Sacrament that much ia^ 
crcafeth it, and that is a thing I would have you 
chiefely to take notice of § That is the very S3? 
cramentit feife,the elements of b;ead and wing 
delivered to thee, with the very words of the 
minifter. Take And eat •*, thk u my kdy.that r$<u 
br oken fir thee % Take and drinhe^ thti UmybUeA^ 
tbMW4sfbei,(jc. For when thefe words are 
fpekentous, if wee .didconGder well of them, 
and thinke thus with our felves^ Thefe words 

X % that 



Anfw, 



2?* 






? i6 



The fecond Sermon 



that the Lord himfelfe bath appointed the Mi- 
niftcr to fpeakc(for therein is the force of them 
that they are of the Lords owne inftiturion ) 
therefore the ftrcngth of every Sacrament lies 
in the inftitution^That is a rule in Divinity: the 
Papiftstherofelves, who have added five other 
Sacraments, cannot deny,but that every Sacra- 
ment muft have an immediate inftitution from 
Chrift himfelfej even from hisowne mouth,or 
elfe there is no (trength in it- fo that even as it is 
with all things that are fymbols of other things, 
(as take tnarkes in feildsthat ftand for the divi- 
fion of feverall mens rights* take counters that 
ftand for Thoufands and Hundreds 5 the very 
effenee of thefe things ftands in the very infti- 
tution of them-) So in the Sacrament, except 
thefe words were from the Lords owne mouth 
that delivered it, this very delivering of the 
bread and wine, being a figne to you of the for- 
givenesof your finnes,except the Lord had thus 
inftituted it,there had beene no force in it. I fay 
confider,they arewords that the Minifter fpeaks 
not in an ordinary cour fe,but he is appointed by 
the Lord himfelfe to (peak them; and now whe 
thefe words make a new impreffion upon thy 
heart,it addes an intention to thy faith and love. 
For exaraple,(to make it a little more cleareto 
you,that you may underftand it diftin&ly.)The 
Lord hath faid this,he will forgive the finnes of 
all thofe that come unto him, hee will forgive 
them that forfakc their finnes, and rake Chrift 

Icfus 



on the Sacrament. 



1*7 



Mas, and love and feare him for the time to 
come. The Lord might have fuffered it to goc 
thas in generally that hcehath delivered it unto 
you and no jaore $ But hce thought good to goe 
j further and fay thus to mankind : Its true,I have 
faid it,but I will not content ray felfe with that, 
but willaddccertaine fcales and fymbolls, cer- 
tainc externall fignes, that thou (halt fee and 
iooke on« and I fay to thee, this covenant have I 
made with thee, and when thou fecft the bread 
and wine delivered by the Minifter, know this, 
that the thing that thou feeft is a wicnede be- 
tvveenc thee and me: That as it was faid by La* 
ban and lacob when they made a covenant, This 
ftcne be witneffe betweeneusi And God (aid to 
Noah, when 1 looke upon the rainebowe, itfhallbee 
a ftgm that I will deftrey the earth no more after 
this manner ;when the Lord hath faid it and bach 
appointed this outward Sy mboll that thine eies 
looke upon,I remember the covenant ,and this 
as a figne betweene us, this (hall bind mee to it 
and him likewife e Now when this is done anew, 
(it maybe every month) this is a wondrous 
great mercy this is a marvellous great helpe (if 
it be rightly underftood)to ftrengthen our faith. 
Doth it not helpe us, when wee fee the Raine- 
bowc which the Lord hath appointed to put 
him in mind of his covenant < I wiH remember 
my covenant, when I looke on the Bowein the Cloud 
it (ball con firme me^ and J will not breake mj cove- 
nant to deftroy the world with a food -, So this ad- 

X 3 mini- 



Gen.31.48. 

Gen.9,13 # 









i8 



Tliefecond Sermon 



I Cor. 



1.24., 



rainiftrationof the Sacrament, when the Lord 
lookesuponit , hee cannot but remember his 
promife and his covenant , of pardoning our 
finnes - And when thou lookeft ©0 it, thou art 
affuredofit, for hee hath faid it 5 itfnallbeea 
figneaod a witraefTe betweene us^Now I fay that 
net* impreffion that thefe words(thus contrived j 
and undcrftood, and delivered by the Minifter) 
make upon the heart ^intends our faith'and lovcj 
as indeed it is a great matter to have it fpokea 
to us by a Minifter of the Gofpell, fent from 
Chrift, from his owne mouth y Take andcatejhti 
is my body that is broken for you* and this is my 
blood that ro as (bed for you and far many \ for the re- 
mifiion fiffinves. This is the fourth qualification 
that is required , that our faith and love be in* 
! tended, and our union incrcaled • that the will, 
] refolution, and purpofe of taking Chriftfor our 
Lord 3 receive more degrees 5 that fo we may be 
more faft and firmely united and knit to him 5 
which I fay is done partly by the repetition on 
both fides (for the very repetition doth it ; ) and 
partly by a new impreflion that thefe words, 
(t*kgy c*t* 9 &c) make on the (bale. Now I adde 
the laft thing which isrequired, (ftill remember j 
the maine thing wee are upon, that it is not e. j 
nough for thee to be in Chrift, but if thou wilt 
bee a worthy receiver, thou muft have thefe 
foure qualifications in thee, that I have named 
already, Thou muft reconcile thy felfcanew, 
thou muft rub ofifche ruft framthy foule which 

it 



" . 






on the Sacrament. 



1*9 



it hath gatheredithou muft recover the diftance 
chat isgrowne bctweene God and thee ; Thou 
muft adde an intending aad anincreafe$ Thou 
muft addc more degrees to thy faith and love, 
and after all thefe.) 

Fifdy, and laftly, this is alfo required (which 
is much for our benefit and comfort) namely, 
toputupthyrequeft, when thou comeft neere 
to the Lord in the Sacrament: Now thou mufi 
not onely do this,but thou muft alfo make ferae 
ufe of the covenant, which the Lord hath made j 
with thee for his part,fo that thou mayeft think 
this with thy felfe-When I come to receive the 
Sacrament ,1 have but two workes to do,one is 
to reco venant with the Lord,& to renew my re- 
pentance,and to fet all eavea; and the other is to 
remember the Lords covenant. 

You will fay, what is the Covenant? 

It's a Covenant that confifts of thefe three 
things or points . lujlificatien, I mR forgive thy 
finsiSanfttjic4tion y I will makf yen new hearts and 
neveftiritspvA the third,^tf things are eurs 5 that 
is, Ihavemadcyouheiresoftheworld, heircs 
of all things, you have all the promifes belong- 
ing to yoUjthat belong to this life, & that which 
is to c©me 5 this is the Covenant which the Lord 
hath made. Now thou art bound when thou 
comeft to receive the Sacrament, not onely to 
remember this Covenant, Doe this (faith hee) in 
remembrance ofM>ee y and not barely of me, and 
jof my being crucified for thee,& of all the love 
X 4 that 



I Cor .3. 






20 



Tkefecond Sermon 



Eftcr.f,$, 



that I have fhewedunto thee, but alfo in re 
membrance of the Covenanted of thofe gra 
cious promifes, which are the particulars cf 
which that Covenant is the fumme : and there- 
fore, thus a man is to do. What ? hath the Lord 
vouchfafed mee this favour, that I may come to 
his Table, I may come and renew the nuptials 
and my covenant with him? Surely, then I will 
looke about and confider what I want,what re- 
queft I fhal put up unto hirmfor there is nothing 
that is wanting, but it is within this Covenant- 
and tliou art to put up thy requeft in a fpeciall 
mauer,whatfoever it be,be it concerning things 
belonging to thy foule, to have aftrongluft 
mortified s to have thy hard heart foftned, to 
have fome fin that lies upon thy conscience for- 
given ,& to have that forgivencs affured to thee: 
be it any thing that concernes thy particular e- 
ftate, if it be to be delivered from a potentene- 
my,or whatfoevcr it be, put up thy requeft, and 
that largely ,open thy mouth wide,that is,make 
thy requeft full,feareit not,Puttheca(e(againe) 
it be fome what that doth not concerne thee,but 
that it concerneth the Church abroad , or the 
Church at home, it is a cafethat much con- 
cernes any of thefe in the Church , put it up to 
him, and put it up with confidence. For this is a 
marriage day (as it werejit is the time when he 
reacheth out his fcepter(as you know the things 
I allude to)and thou maift come to his prefence: 
You know> when Hefler was admitted to the 
I pre- 



on the Sacrament, 



321 



prefence of the King,chen laid he. What requeft 
baft thou * when thou art admitted to the fami- 
liarity an :i prefence of the Lord,he looks for it, 
he asks what requeft you have to put *;p ro him? ' 
and the promifes are large enoughs / will give it^ 
whutfoever it be, if you aske according u my will^ 
and therefore, do in this cafe as Mtyfes uf ed to 
do: you fliall find when Moyfes drew neere unto 
the Lord, when he was admitted into his pre- 
fence 5 and faw him face to face (for that was the 
great priviledgeM^/?^had)when there was a- 
ny fpecial apparition of the Lord to him^Mofs 
makes this argument: (faith hee) It is a great 
mercy that thou wouldeft (hew mee this, that 
j fuch a poore man as I am, (hould have this pri- 
viledge, and give mee leave to make ufe of it : 
Lord \ if 2 have found favour in tbyfight^ that is, 
fince thou haft vouch fafed mee fuch a favour in 
thy fight, do thus and thus for me : you fee he 
made this requeft for the whole Church of 
God andfaved them, orelfe they had beenede- 
ftroied.Ifthouhaft not any particular argument 
in this cafe, fay. If I have found favour in thy 
fight, do this : fo I fay, when thou haft this pro- 
raife confir med 3 that Chrift hath given himfelfc 
to thee, and the fy mboll of that proraife is the 
bread and wine which he hath given to thee,put 
up thy requeft: O Lord,if thou haft vouchfafed 
to give mee Chrift, wilt thou not with him give 
mee all things elfe} Lord, if I have found favour 
in thy fight, to do fo great a thing for me, deny 

mee 



Esod, 53,13. 



Rom.g,$2, 



S" 



The third Sermon 



2King,4.,34.. 



lam^.If 



tam.4,(fo 



me not this particular requeft. Thus we oughc 
co doe, especially when we come to things that 
are beyond nature : when we come, let us con - 
fider with our felvcs ; Indeedlhavcanaturall 
difpofition that carries me flrongly to evill , I 
fhall never be able to overcome it, there are fuch 
duties to doe,l fhall never be able toperformc 
them: In fuch a cafe thou muft dee it the more 
earneftly,thou muft figh & groane to the Lord. 
Elifbah when hee comes to d©e a thing fo much 
above the courfe of nature , as to raifcadead 
1 child tolife,hee fighed unto the L©rd,that is,he 
prayed earneftly. Eliah, when hee would have 
Raine,he cryed,he tooke much paiaes 3 he pray- 
ed.So muft thou do in this cafe : and know this 
for thy comfort, that though thou thinke thou 
fhalt never be able to doe thefe things, to over- 
come fuch lufts, fuch hereditary difeafes,yet the 
Lord is able to helpc thee: though thefe are pad 
naturall helpe 3 yet they are not paft the helpc of 
grace-though the fpirit in us luft after envy j yet 
as the Apollle lames faith, The Scriptures offer 
more gr ace ,that is 5 the Scriptures offer grace and 
ability to doe more than nature can doe« nature 
cannot heale a fpirit that lufteth after envy 5 or 
any other thing; a fpirit that lufts after credit, af- 
ter money , after the finneof uncleanenefle,or 
j whatfbevcr is prefented; now the Scriptures of- 
| fer that grace, that will overcome any of thefe 
finncs,be they never fo ftrong, or fo old; Chrift 
healed hereditary difeafes, he healed thofe that 

were 



ontbeSacratnent. 



were borne lame and blind : fo though thou be 
borne with fuch lufts, thrift is abletoheale 
thee ; you fee a Prophet could heale Naaman of 
his Leprofie, when there was no other that 
could docitifo faith Chrift; Come unto me allye^ 
and I viUhealeyM. So that you fee wee rnuft put 
up our requefts to God, 

Z2SC2Z3ZZB2ZSZS3 EZ2!^B^ 
The third Sermm. 



3H 



MatFj,n,28 # 



ttttE have already made fame entrance 
V V upon the words : I told you what the 
Apoftles fcope is in them, which is,to make 
knowne to all Chriftians to whom he wrote, a- 
nother great priviledge, befides that which hec 
named before* that i$ y Tbat ketbat bath theSon % 
hatbliffjhis (faith hejis another pri riledgejbat 
rvbatfoeveryou askcyou (halt have finely remern- 
ber that you have this ajfurance in himjhat is 3 in ! 
Chrift Icfus;That point (what it is to be in him, 
that it maybe the ground of all the benefits and 
I priviiedgesweeinjoy) we handled thelaftday. ; 
Nawweecoractothepriviledge itfelfe, Ifm\ 
aske any thing according to bis wilt y hee bear et bus. 
The words are fo plain, I flial not need to fpend 
any time in opening of them,but deliver you the 
point that lyes fo evidently before us : which is j 
this, [That alt the prayers tfthe Saints made upon 
earthy ate aj?nredly heard in heaven~]w\\dx£owet 

we; 



Dolt, 



?*4 



The third Sermon 



Coal, 



E&MS6\3, 



weaske, ( faith heej according to his will hce 
heareth us, oacly the conditions raaft be obfcr- 
ved, When you heare fuch a generall as this^ic 
muft be United, there are certaine bounds fet 
co itjWhich we will name unto you : which are 
thefe foure conditions. Firft, all the prayers 
that arc made upon earth (hall be heard in hea- 
ven ; if they be the prayers of a righteous man, 
and are faithfull and fervent. The fir (in muft 
bzrigbteoM, that muft firft be reracmbred : be- 
caufc, although the prayer be never fo good,yct 
except theperfon bee accepted from whom it 
comes,the Lord regards it not: you know in the 
old Law, the blood ef y Sw/m ? was reckoned an *- 
bomimble Sacrifice^ yet if you take the bipod of 
fheepe, and compare them together, you (hall 
find no difference 5 It may be the S wines blood 
is the better : then whats the reafon the S wines 
blood is not accepted? even becaufe of the fub- 
je<ft of it, it was the blood of Swine, and there- 
fore you fee it was put downe, that it was an a- 
bominable Sacrifice. So it is with prayer 5 Take 
the prayer of a Saint,and the prayer of a wicked 
man; it may be, if you looke upon the petition, 
or whatfoever is in the prayer it felfe, you (hall 
finde forae time the prayers of a godly man 
more cold, and leffe fervent: the pennons are 
natfo well framed as the wicked mans? yet be* 
caufe this comes from fuch a perfon, the Lord 
regards it not;.you know the condition is men- 
tioned lames fift : The fray er of the rtghtew 

man 



en the Sacrament. 



1*5 



man avai/ethmucb, if it be fervent* Now as this 
is required in the perfon, fo there is fomewhat 
required in the praier alfo,rhat is,chat it be for- ! 
ventand faithfull$that it be fervent,you have it ' 
in the fame place, The prayer of a righteous man 
availetb much if it be fervent^zx. is, it muft be a 
prayer made from the fence of the mifery that 
is in us, &from the mercy of God, when a man 
takes a thing to heart, that heprayes fer, and 
comes with confidence to bee heard, for that 
makes him fervent. This the Lord will have, 
and alfo he will have itfaithfull : lames the firft, 
when the Apoftle exhorts them to pmcrtfany 
man wantwisdome((kith hc)let him askeit of God. 
butthen mark^hc carefully puts in this conditi- 
on, fee that He pray infa;th,that is,beleeve that 
it fhal be done unto him:now this faith includes 
repentance, for no man can beleeve that he frail 
be heard,exccpt he make his heart perfecft with 
<£od: If he allow any fin inhimfelfe, hecannot 
beleeve upon any good ground : therforc when 
I fay it muft be faithful 5 that alfo is included,we 
muft regard no wickednes in our hearts fox in fuch 
a cafe, the Lordheares not % hee he ares notfinners. 
So that this you muft remember; Firft,the per- 
fon muft be righteous, and the prayer muft bee 
fervent and faithfull, 
Secondly, the other Condition you fhalhcare 
in the Text , it muft be according to his mli^ you 
muft not thinke, whatfoever you aske, if you 
aske it loofely at Gods hands, that it fhal! pre- 

fently 



lames irf.tf, 



lohn 9,3 1 



1 Coni, 



*3 



i6 



The third Sermon 



55- 



Matth.20,21 



g.Cond. 



2;Cor,6,2# 



fently begraunted you:Nj(faith he jit muftbeT 
according to his will, if you asks fire from hea- 
ven, that is not according to his will,and there- 
fore you fee, they that askeitjverc denyed it , with 
this reafon, you know not what you aske. Likewifc 
to fit dt his right hand, and at his left in heaven, 
which was another requeftof the Difciples,he. 
puts them by with this; Touunderfiand net what 
you asks °f*be Fathtr,zvid therefore it muft be ac . 
cording to his will. And that is the fecond. 

Thirdly, we nauftaske it in timc % induc feafon-. 
\ fo the promife is tv\ic,]Cnoc pandit (ball he opened 
toyOM; but you know the foo/i/h firgins knock t 
and it was not opened to the; what was the rea- 
fon of it * becaufe they askt when the time was 
paft • for there is a certaine accept Able time when 
the Lord -will heformd&nd when that oportunity 
is paft, he is found no more. It is true, that this 
life is the time of grace, but God in his {ecret 
counfelihath appointed a certaine time to every 
naan 5 which is i\\q acceptable time, the day ofgrace^ 
I therefore he faith unto them, This day if you wid 
heare: this day if you will come and fecke unto 
mee, if you will pray unto mee, I will heare 
you : when it's paft, the Lord fuffers not the 
dooresto ftandopenalwayes, hisearcsarenot 
alwayes open: therefore that condition muft 
be carefully remembered, you muft aske in 
time; It is a condition that fhould be carefully j 
thought on by us. For, for the moft part, we fly 
to prayer as loab did to the Altar, heewcutnot 

to 



on the Sacrament. 



?*7 



to it for devotion (for then he would have done 
it before,) but when hee waa in difirejfe, when 
hee was in extremity, tbenhee fled to it, and 
therefore you know what lucceflh hce had by 
it,it fayed not his life. So we goe not to prayer 
for devotion, that is, out of love to God 5 to doe 
him that fervice-, but fforthemoft part) wee do 
itout of felfelove, when we are in extremity or 
diftreffe, weepaflethe acceptable times he re- 
quires^nd we goe to him in a time of our owne: 
For there is Gods time 3 and there is our owne 
time 5 Gods time is to come to him when wee 
may do him fervkc in our youth,in our ftrength 
in the flower of our graces : Our time is to goe 
to him when we need him? Will not a friend fay 
(when we never come to him,but when we have 
extreameneed of him) why do you come now? 
you were not wont to vifit me before s this is not 
out of love tome/ Even the very fame anfwer 
the Lord givtth^Goe to your idsls (faith he) thofe 
that you Jerked in the time of peace 3 and fee if they 
c an help e you. 

The fourth and lad condition is, That wee j 
referre the timtfhe manner, the meafure of gran* 
ting our petitions to the Lord. That is, we mu ft 
not thinke to-be our owne carvers 5 cothinkeif 
it be not granted in fuch a manner, fuch a mea- 
fure, or fuchatieac, prefently the Lord hath 
reje&ed our petitions-no, he that beleeves makes 
nob$p : Thatis^he waits upon God 3 he ftayes 
hi m f e lfeuponGod 3 he is content tohaveitin 

that 



Mg.r0.r4,, 



4 Cond* 



Ffay 4 x8j<;/ 



zS 



The third Sermon 



that time, in that manner and mcafure, asbeft 
pleafeththc Lord s For the truth is, we know 
not oar felves what is meete for us^we are unto 
the Lord juft as the Patient is to the Phyfitian. 
The patient is iatpottimatc with him, for fuch 
things to refrefli and cafe himjBut the Phyfitian 
knowes what bcftbeloags tohira,and when to 
give him fuch things, in what manner, and in 
what meafure -• SotheLordkaowes feeft what 
to doe : Many times hee doth the fame things 
that we defire, though he doe it not in the fame 
naanner.Evenas the phyfitia he quencheth of- 
ten the thirft with Berberries, or with fuch kind 
of confervesjwhat though it be not with drinke, 
is it not all one fo the thirft be quenched ? Is it 
not all one whether a man bee hindred from 
ftriking me,orif I have a helmet to defend the 
blow?fometimes the Lord keepes not off thee- 
I nemy 5 but then he gives us a helmet to keepe 
offthofebloweSjtobearethofe injuries ande- 
vills that are done to us : he is a wife phyfitian, 
he knowes what manner, what meafure,and 
what time is beft, therefore that muft be refer- 
red to him : now thefe conditions being obfer - 
ved, you muft knowthat this great privilcdge 
belongs to every Chriftian, That whatfocver 
prayers he makes on earth, he is fare to bee 
heard in heaven,it is a wondrous priviledge,that 
which wee have all caufc to ftand amazed at 3 
that the Lord fbould fo farrc regard the fbnnes 
of n*en,to grant them fuch a Charter as this, no 

more 



on the Sacrament. 



1*9 



more but aske and have, and what fo fever you 
pray for, it fliall be done to you. But a man is 
ready to fay fecrctly in bis heart when he hcares 
it, This is too good to be trae, Th3t whatfoever 
I aske, I (ball have. My BeIoved,I confetfe, ic is 
a hard thing to belecve it as wee ought to doe : 
and therefore before foe come to apply this, we 
will fpend a little time in eadevouring to con- 
vince you of the truth of it, that you may not 
[ doubt of it,that what prayers you make to the 
Lord hee is ready to faeare them. 

Firft, confider that whatfoever prayer you 

rnake,he takes notice of it, beobfervs every pe- 

titioo,therc is not one petitio that you make to 

him at any time, but he lookes upon it, he fees 

what the prayer is. And this thing although you 

thinkeit common, (and who is there that know 

not this?) yet (my beloved) to belceve this,to 

thinke that God is prefent where I make my 

prayer to him, to thinke he ftands and hcarcs it, 

even as I fpeake to a man that ftands and heares 

me, and understands what I fay to him j This 

is a great helpe to us. That this is true, fee in 

4. Eph, 6. Hee is in ali^and through aB, and over all, 

That is, the Lord is in every man, hfee pafleth 

through every thing, his eyes runne through the 

earthed he is over all, looking vihatfecrets are 

in mam heart , what thoughts 5 yea he fore hee 

thinkes them hekpowesthem^ becaufe hee feeth- 

them in their caufes: Hee that is in a man, that 

lookes inall the fecret corners of the heart, hee 

Y n\uft 



2 Chron.15. 

9. 

Pfal. 44.21. 

Pfel. I3 9.*i. 



n° 



The third Sermon 



- \ 



Quep. 



Anfif. 



_l 



muft needs fee what thoughts he bath, what pe 
titionshce puttcthup (ecretly, even then when 
his mouth fpeakes not. And left that (hould not 
bcenough,faithhee, He is overall, you know 
one tbac Itands on high, and lookes over all that 
is below, hee eafily can fee whatfocver is done- 
So the Lord, he is in all, he is through all, he is 
over al.But this i$ enough for that-only I would I 
have you remember, that he takes notice of all, 
he knowes thy prayers. 

Bat you will fay \ I doubt not of that, I make 
no queftion but he heares me, and unJerftands 
me well enough:but how Qui I know that he is 
willing to grant the thing I pray for > 

You (ball fee thefe 2 Reafons,in the 7. Mat* 
where our Saviour urgeth this very point, that 
we have now in hand, from the j.wrfe downe- 
wardj Asketfaith he>and yen (hall have-, feekejnd 
ym.fhallfifid- 3 knock, and it flail be opened unto job-, 
here is the promife,F*r(he backs it with thefe 2. 
Reafons) Everyone that atkethreceiveth j And he 
tbatfeeketb,findeth ; and to bim thit knockfth^ it 
(hall be opened unto him : As if he fhould fay ; ye 
have this reafonfor it, why you (hould beleeve 
itjthat it is no more bur aske and have $ fer(faith 
he) all that ever asked have obtained; all that 
I ever have fought,bavc found* all that ever have 
\ knocked, it hath beeneopened untothcro.That 
I is,looke through the whole book of God, & fee 
what prayers ever have beene made to him,and 
youfhallfinde,thatthcreisneta prayer menti- 
oned 



on the Sacrament. 



U* 



oned in ail the Scriptures, but it hath becne 
heard. Now when wc have fuch a cloud of wit. 
nefTes, it is a flrong reafon, when it is (aid to us 
that there were never any prayed but were 
heard. 

Why, you will fay , There were many prayed 
that were not heard^Did not David pray for his 
Childe, and was not heard { Did not Paul pray 
to be delivered froaa fuch a temptation,and was 
not keard 1 

My Beloved, Its true, they were not heard 
for the particular, but yet I dare be bold to fay, 
that David was heard at that time , though (\ 
fay)n©t in the particular/or though his Childe 
was taken away, yety©u may fee the Lord gave 
him a Childe of the fame woman , with much 
more ad vantage ^he gave him a Childe that was 
legitimate, which this was not : he gave him a 
Chi We that exceeded for wifedome, Salomon 
was the Child that he had:So that the Lord did 
hcare him,and gave him this anfwer.as if he had 
faid to \\\m>D*vid\ have heard thee,l know that 
thou art exceeding importunate^ thou (halt not 
have this, but thou ftmlthavc another Childe 
which fliall be better. And fo he faith unto Paul 
2 Ctfr.n.Chrift reveals this untohin^?4»/(faith 
he ) though I grant thee not this particular re- 
queft, in the manner that thou wouldeft have 
me, ( To take away the prick? $ftbe flefh which thou 
art troubled with) thou fhalt bee a greater gainer 
by it,thouhadft better have it than want it^vvhe 
Y z, Paul 



Quefl. 



Anfw. 



m 



The third Sermon 



Math*7.9,lo. 



I o 



P^«/undcrftood that it wasa medicine, and not 
a poy fon as hce tooke it to be, hec was content 
and refolved in it 5 And a man refolveth not ex- 
cept he be a gainer. He law that Gods power was 
mttmfeft in bis weakenefie, and hee faw himfelfe 
humbled by k$and when he faw that God gain- 
ed glory and himfelfe humiliation by it^he was 
content to be deny ed in it ; Sol fay ,whofoevcr 
askech findech,you fhall never finde any exam- 
ple but that whofoever fought to the Lord as 
he ought, he was certainely heard,orelfe he had 
fomewhat that was better granted to him in- 
deed of it. And this is the firft reafon that is ufed 
heere. The fecond reafon is this 5 What man 4- 
mongym, if bis Son aske bread, wiU give him a 
flone \or if be aske affh y wiU give him tferpentHf 
you then th&t ate evilljkntw ho w to give good things 
to your children Jhow much more (hal your heavenly 
Father give good things to them which askc him ? 
(faith hee) you bee not able to perfwadeyour 
fel ves of this truth , becaufe you know not the 
Father/or he dwells in light inacccflable, you 
are not acquainted with him, faith our Saviour: 
I will helpeyou out with an argument that you 
better underftand^even-upon earth(faith he)take 
but a father here,a father that is ill(but the Lord 
is full of goodncs$ fathers have but a drop,but a 
fparke of mercy in them, whereas the Lord is 
full of mercy ,as the Lord is ful of lighr,hc is the 
God of all comfort j ) Yet, (faith hec) this fa- 
ther (when his fonne comes toaske him bread) 

he 



on the Sacrament. 



333 



he is ready to give ic him,he is full of copaflion 
and ten Jemes coward hira* doeyounotthinke 
that our heavenly Father i*as true a father as he, 
chat hee loves you as well as be whofe cornpaf- 
fion and pitty is much greater? doe you not 
thinkc hee is ready to heare his Children wheo 
they call upon him? O this is a ftrong and unan- 
fwerable Reafon,and this you fee is backed in 1 6 
I oh. 1 7. you fee there the love of the Father how 
it is expreffed to us; I fay not unto you that Itv;/! 
aske the father ( faith he) the father himfelfe loves 
yon • Marke, as if he fhould have faid,!et this be 
one ground to you to think your petitions fhall 
be granted,and that they are not onely granted 
for my fake, for (faith hee) the Father hirafelfe 
loveth you, and hath a great affection to you, 
that is in naturall parents, there is a natural! af 
fe&ion to their Children $ So if I were not im- 
mediatly to prefent your petitions(though that 
be not excluded) yet (faith hee) the Father hath 
fuch an affection to you, that he cannot choofe 
but heare you; t fay not (faith he) that Iwili aske 
the father for the father himfelfe loves you. So that 
this is the fecond teafon which this promife is 
there backed with, the love of the father, That 
hee cannot find in his heart to deny us, even for 
that affe&ion that he beareth to us. Wee will 
adde a third Reafon that wee meet here in the 
hmcCbajt. 16.7*90,23. in that dayytujhallaske 
in my name, verity jverily, J fay untoyou^ y ee (halt 
aske the father in my namc^ and he wiU give it you*, 

Y 5 Is 



;- ». 



3?4 



The third Sermon 



Ss'fi- 



Anfw. 



m# 



Ic is brought in upoa this occafion, when our 
Saviour Chrilt was togoefrom his Difciplcs, 
they ^ere ready to complaine, as wc fee in the 
vcrfesbeforCjthcy were ready to fay with them- 
felvts, atas, what (hall wee doc when our Ma- 
tter (hall be tooke from our head? Our Saviour 
anfwers thcm 3 you fhall doe well enough, doubt 
you not,for though I be not with you : yct (faith 
he)gotothe father in my namc^nd whatioever 
you aske of him, you flu 11 have it: Sothathcc 
anfwers that obje&ion, when a man is ready to 
fay: 

Its true, I know that a father is exceeding lo- 
ving to his Children-* But ic may be,my carriage 
hath not beenefuch, I am fall of infirmities, I 
have much in me that may turne the love and af- 
fection of my Father from me. 

Put the cafe you havc>yet Chrift adds this for 
your comfort-, If (faith he,) the rather will not 
doeic for your fake, yet doubt you nor, if you 
aske in my name,he will doe it •, doe we not fee 
itufuail among men 3 That one thatisameere 
(hanger to another, if hee get a letter from a 
friend, he think. s to prevaile ; and he doth fo 3 
becaufe though it bee not dene for his fake (it 
may be hee is a ftranger, one chit defer ved no- 
thing at his hand-)yec fuch a friend may deferve 
much: And when wc goe to God in the name of 
Chrift j this anfwers all theobjedlions whatfo. 
ever you can fay againft your k\ ves,it is all fatis- 
tied io this; I goe in his name, Ian fore he hath 

fup- 



on the Sacrament. 



m 



Pfal.65,* f 



fupply , I am fure hee is no ftranger, I know hee 
hath deferved it, &c. Laft of a!!, as he loves us, 
and becaufe we aske in the name of Chrift, is 
ready to heare us: we will adde this, that he is 
ready co heare us for his owne fake, hee is a God 
hearing prayer, faith the Pfalmiftjbat alflefb might 
come to him ^ eveaforthiscaufehe heares > that 
men may be encouraged to come and feeke to 
him -for if the Lord (hould not heare, then no 
flefh would come unto him $ that is, men would 
have no encouragement, no helpe ; therefore be 
faith, t\Q is & God hearing prayer, doubt ye nor, 
heewilldoe itforthispurpofe, thatheemight 
have men to worfhip him,that men might come 



and feeke unto him. Befides that, hee fhall be 
glorifiediThoufhalt call upon mein the day of trou- 
ble y l will heare thee^ and thou (halt glorifie mee * y 
now the Lord is defirous of glory -it was the end 
for which he made the world .But inn ot hear- 
ing our prayer, hee lofeth chis glory • by hear- 
ing our requetts, the more wee arc heard, the 
more glory and praife we render unto him. Like 
wife he doth it for the Spectators fake • Moy/es 
often prcfenteth that Rcafon, Lord die it, What 
will the He at be* fay. and left thy name be polluted 
among them, they will fiy tbou baft brought out a 
people ^and waft not able to deliver them* So David 
often, there are many infta-nces in that; I fay ,for 
the lookers on fake he is ready to doe it. All this 
is enough to pcrfwade our hearts, that hee is 
| ready to heare us, that when prayers are made 

Y4 to 



Pfal,fo;i;, 



Exodus. 12. 



m 



11 

Vfe. 



The third Sermon 



x< 




to hioi on earth, (So the conditions be obfer- 
ved) they are iurely heard in heaven. 

Now to apply this: Fit ft, if the Lord bee fo 
rejdytoheare, then this fhould teach us to bee 
more fervent in this duty of prayer than com 
inonly we are 5 for to what end are fuch promi- 
fes as this,but to encourage us to do our duties? 
when wee heare that prayer is offo much effi- 
cacy, that it prevailes with the Lord for any 
thing, (hall we fuffer it to lye by (as it werej and 
not make ufe of it?If a drug ,or a pretious ba'me 
were commended to us, and it were told us, 
that ifwee madeufeofit, itwould healeany 
wound, it will heale any fickenes, and this and 
this vertuc it hath : W ill a wife man fuffer it to 
lye by him,will he not ufe ir 3 and fee what vertuc 
it hath? And when it iafaid unto us,thar praier is 
thus prevalent with the Lord, that it isthus po- 
tent,that it is thus able to prevaile with him for 
I any thing,fhall wee not make ufe of it, when we 
are in any diftreffe, when wee need any thing: 
when we have any difeafe,cither of foule or bo- 
dy to heale? Let us fly e to this refuge that him- 
felfc hath appointed. If a King of the earth 
(hould fay to a man, I will be ready to doe thee 
a good turne , make ufe of me when thou haft 
occafion « be would be ready enough to do it. 
Now when the Lord of heaven 1 aich.aske what 
you will at my hands,and I will doe it, fha ! l wc 
not feeke to him,and make ufe of fuch a promife 
as this?Bdoved we are too backward in this 3 we 

fhould 



on the Sacrament. 



117 



ihould be more aboundant in this duty than we j 
arc, we fhould make more account of it. For I 
what foe ver the cafe be, if you doe but fee ke to 
t^e Lord, it thou doeft but let downe thy rcfo- 
lucion with thy feife: WeilJ fee it is a thingCifl 
looke upon the creature and the meancs) I have 
little hope of, but the Lord is ab le to doe it • and j 
therefore I will goe to him, I will weary him, 
and I will not give him over, I will not give 
him nor my feife any reftyiii I have obtained it : 
I fay it is irapcffiole thou fhonldcft faile in fueh 
a cafe.Onely remember to be importunate, for 
an importunate fwiter hee cannot deny. You 
know the f arable ofthem\uft ludge. You know 
alfo sparable of the man that is in bed with his 
xbildreu^whenthcwiddow was importunatejNhzn 
,{he knockt and would give him no reft, he gives 
her redreffe • the other rifcch and giveth his 
friend as many loves as he jr//Z,faith the Text^yea 
though /he were not his friend^ (for this is the mea - 
ning of it:) If,faith he, the Lord had not much 
love to you , if hee had not fuch an affc&ion, if 
you did not c©me to him in the name of Chrift 
whom hee loves, in whom he is ready to grant 
whatfoever you aske, if hee were not a friend 
to you ; yet for your very importunity, he is 
ready to do it. As the uojuft Iudge (for that is 
the fcopeof the parable) hee had no mindeto 
grant the widdowes requeft, hee bad no Iuftict 
in him to move him, he had na mercy nor com- 
paflion,yet for very importunity he grauntcd it. 

Re- 



Luk.I 
Luk.l 



3,2; %> 

1*7. 



m 



* 



»» 



Tl?e third Sermon 



2 King. 4^9. 
31 



Aft. 1 9,1$, 



Remember and obfervc the condition, for this 
is commonly a fault among us; when we goe to 
( prayer, we thinke that the very putting up of the 
prayer will doe it. No, there is more requi- 
red than fo. As it is the error of the Country 
people jwhen they heare fay, that fuch an herbe 
is good for fuch adifeafe, they are ready to 
thinke, that(howfoever it be tooke orapplyed) 
itwillhealethcdifeafe; No, itmuftbeapplyed 
in fuch a manner, it muft bee ufed in fuch afii- 
fliion. So it is with prayer, you muft not onely 
doe the duty ( and therefore when wee exhort 
you to it, not onely to call upon God, for men 
are ready enough to doe that, efpeciaily in the 
timeofdiftrefle,) but with thefe conditions! 
have named. You know Gchazi when hee had 
got theftaffe QfE///ifo, hee wentto the Child, 
but it was not the ftaffe that could raife the child 
from death to life, there was fomething more 
required . So in prayer, it is not meere prayer 
that will doe it, there is fomething elfe, there 
muft be other conditions that muft bee obfer- 
ved. For wee are wont to doe with it, as thofe 
Conjurers were wont to doe with the name of 
Iefus -they thought if they ufed the name of Ic- 
fus, it was enough : but yee know what anfwer 
the Spirit gives them, Iefm rre kmrv^and Paul we 
knpW) but vebotreyee > So I fay, we are wont to 
doe in this cafe, we thinke it is enough to make 
ourrequeft,andthatisall. N0, there is fomc- 
w hat more required , you muft make your re- 

queft 



on the Sacrament. 



119 



quett in iucii a manner as ye ought.Then 1 adde I 
this further,that when thou m-keft them in fuch I 
a manner, yet thou muft not thinke to be heard 
foi thy praiers fake:that isanothcr thing we are 
apt to faile in. When wee have made fervent 
prayers, and havebeene importunate with the 
Lord, wee thinke now furely we (hall not faile. 
No, you muft know this, the promife is not 
made to the prayer, but to the perfon praying. 
You fhallnot finde throughout the whole fcrip* 
ture , that any promife is made thus, becaufe 
wee pray fervently wee fhall be heard : but it is 
made to the perfon prayiog, the prayer is but 
the inftrument , but the meanes by which the 
bkffing is conveyed to us, is a meanes without j 
which the Lord will not doc it, for the promife ! 
is made to the party, A cold prayer (fo there be ' 
nonegk&inir, fo a man feeke the Lord, and] 
pray as well as hee can,) it will prevaile fome - j 
times as well as a fervent prayers Who indites 
the petition, who makes the prayer fervent ? 
Sureiy not thy felfe, but the Holy Ghofti he wakes 
requeBwHs, fometimes hec makes thee more 
fervent, hee cnlargeth the heart more : fome- 
times againe the heart isrgoreftraitned in the 
performance of this duty ? but both may come 
from the fame Spirit. Not but that wee have 
caufeofmuch comfort, when wee arc able to 
pray fervently, for this is a ground of our com- 
fort., that when we pray fervently, it is an argu- 
menttbat the Holy Ghofi dwels in our hearts^and ! 

that ! 



Rom.g,*6» 
17* 



?4° 



Tlx third Sermon 



ObitS. 

Anfxo 

Iam.j.17. 



that our prayers are di elated by him; it is an ar- 
guracnt,that oar prayers come from a holy fire 
( within. And therefore fervent prayer may give 
' us hope of being heard, but yet it is not meecely 
the prayer , but becaufc it is an evidence that it 
comes from a right princip!e,that it comes from 
the regenerate part,and is made by theafliftance 
of the Holy Ghojl it is not the very fervency 
that prevailcs. And therefore when you hearc 
this, that the Lord is ready to hcarc,I (ay make 
thatufeofit, bee fervent is this duty, remem- 
ber the conditions r and yet withall know, that 
you are not heard for the very prayers fake, but 
for lefus Chrift bis fake.Hc makes every praier 
acceptable, hee mingles ihem with his fvveete 
' odours. 

And if you obj eft, O but lama man full of 
infirmities. 

You know how it is anfwered in the Fift of 
lames, (faith be) Elub when hee was heard, he 
\ was a man % and a man fub\eol t$ pafltons^ &c to the 
like pa/pins that wee are : As it he fhould fay,do 
not thinke that Etiah was therefore keard, be- 
caufe hee was an extraordinary Prophet , for it 
was becaufe the Lord had made a promife to 
him, and hee comes and urges that promife to 
the Lord, and therefore the Lord heard him. 
So /'faith hee^ fhould every one of you, if you 
have the promife, you may goe aud urge it, as 
wclas Eliah did: though you befubjed: to many 
infirmities 3 E/iM£ was even fo. You know there 

are 



on the Sacrament, 



&i 



are infirmities and paflions expreffed in the 
Scriptures that he was fubject to. And this is 
the firft ufe we are to make of it, to be frequent 
and fervent in this duty, fince wee have fuch a 
promife. 

Secondly, if wee have fucb a promife ,, then 
wee fhould learne hence (when we have put up i 
our prayers at any time) to make more account j 
of thera than we doe ? for the truth is, that we 
pray for the moft part for fafhion fake, many a 
man faith thus with himfelfe : I will leeke the 
Lord, if it doe menogood, it will doe no hurt; 
but if wee made that account of our prayers as 
we (hould,we would perfor me this duty in ano- 
ther manners but we doe not make that account 
©f them as wee ought. Wee thioke not with 
our felves that the prayers that wee make are 
I furcly heard:ther be many evidences of it^wbat 
is the reafon, that whea wee feeke thr Lord,we 
doe it fo remifly that wee have fcarce leafure to 
make an end of our prayers : we are fo ready to 
haften and goe about other bufineffe, wee are 
ready to turne every (tone, to ufe all raeanes to 
feekc the creatures with all diligence : but v\ ho 
prayes to the Lord as he ought, to w orke his 
heart to fuch afervent performanceof that duty 
as hee fhould ? men have fcarcdy leaflire, for it 
is ufuall with them when they have buftnetfeto 
doe, andenterprifestobringtopaffe, they are 
exceeding diligent to ufe all meanest and yet are 
'remiffe in thechicfe:what is the reafon els,that 

we 



m 



34 



The third Sermon 



wee fee thedooresof Princes and great menfo 
full of fuiters, though there bee porters fet on 
purpefe to drive them away ^ but the gates of j 
heaven are fo empty ? It is indeed becaufe wee 
doe not beleeve eur prayers are heard, wee do 
but make our prayers for f afhion. What is the 
reafon like wife, that we ufe prayer in the time 
ofdiftre(Te(ifitwillbcan cffc£uall meanest© 
helpc us 3 when all other mcanes failej why ufe 
wc it not before ? But that is a nargument that 
wee truft not to it,feeingweufc it, onely in the 
timcofcxtremity:forifitbenoteffe<Stuall,why 
do we ufe it then? If it be effe&uall, why do not 
wee ufe it till that accident? Therefore this ufe 
wee rauft further make,when wee heare that the 
Lord hearcs our prayers, to make more account 
of them than wee do, to thinkc that our prayers 
when they are put up to the L©rd fhal be heard. 
Say thus with thy fdfe,Well , now I have pray- 
ed, and I cxpetf that the thing fhould be gran- 
ted that I have prayer for , when I feeke to the 
Lord. It's truej I deny not but wse mud ufe the 
meancs too, wee muft lay the hands upon the 
ploughed yet pray ; both ought to be done 3 as 
fometimes we ufe two friends 3 but we truft one; 
wee ufe two Phy (ltians, bat we put confidence 
in one of them : In like manner wee muft both 
pray and ufe the meanes, but foas wee put our 
chtefe truft in prayer, it is not meanes that will 
'doeir. But the truth is, wee doe the quite con- 
■ trary : It may be, we pray and ufe the meanes, 

but 



on the Sacrament, 



m 



but weetruftthemeancs, and not the prayer: 

that is a common and a great fault among us, it 

is a peece of Atheifme, for men to thinke the 

J Lord regards their prayers, no more than hec 

| regards the bleating of fheepe or the lowing 

of oxen, to thinke he heeds them Hot, And its a 

great part of faith to thinke that the Lord har- 

kens to them and regards thew,as ccrtainely he 

doth. 

But ycu will fay, I have prayed, and am not 
heard, and have fought to the Lord, and have 
found no anfwer. 

Well 3 it may be thou haft not for theprcfent, 
but haft thou flayed the Lords leafure?(for that 
is t© be confidered in this cafe, ) fometimes the J 
Lord comes quickly, he gives a quick anfwer to 
our requeftsjfomtimeshe ftaies longer: But this 
is our cornfortjthat when the returne is longer, 
the gaine is the greater: is we fee in trad#s,f©me 
trades have their returne very quicke, it may be 
the tradefmens money is returned every weeke 3 
but then their gaineisfo much the lighter ; but 
when their returne is flower, as is your great 
merchants,whenit ftayes three or foureyeares, 
wee fee the fliips come home laden, bringing fo 
much the more : So ( for the raoft pare) when 
our prayers do ftay long, they returne with the 
greater bleffings, they returne leaden with rich 
comodities.Let this be an encouragement to us 
Though I ftay,the Lord will grant it^and thinke 
not with thy fclfe, I made fuch a prayer long 

agoe, 



ObjeH. 



Anfvtt 



544 



The third Sermon 



Vfii 



\ agoc,l found no fruit of it*, for be fure^the Lord 
remembreth thy prayer, though thou haft for- 
I gotten it, the prayers that thou madefta good j 
I many yeares agoe, may doc thee good many! 
1 yeares hence. May not a man pray to have his j 
I Child fan&ified, to have himbroughtto better j 
order? It may behee lives many yeares, and j 
fees no fuch thing, yet in the end, the prayer 
may beeffe&ualh So like wife it may te in ma- 
ny cafes,y gu fee there are manyexamplcs for it: 
AbrxkAm praycd,he flayed long ; but you fee it 
was a great blcffing that he had,whcn he prayed 
for a Sonne, you know what a Sonne hee was, 
he was a Sonne ofthepromife,in whom all the 
nations ©f the earth were bleffed. So David 
when the Lord promifedhimakingdome,hee 
ftaied long for it: Many fuch examples there are. 
Therefore comfort thy felfe with this; though I 
ftay long, this is my hope,this is my encourage - 
ment,that fuftaines me, If I feeke the Lord,and 
wake upon him, Hee will come with a great 
bleflingjthe gaine iliall bee heavier and greater, 
though the returne be not To quickcand fudden. 
Laft of all, when you heare fuch a promife as 
this, That whatfoever you asfce you (hall bee 
heard in it; you fhall hence learae, tofpend 
fome time in the meditation of this great privi. 
l*dge that the Saints have, and none but they . 
This I propound to every mans-confideration . 
that thoferhat arc not Chriftians, thatfs, thofe 
that are not regenerate, may know what they 

lofe 



j 



on the Sacrament 



lofebyit; and thofe that are, may under Aand 
the happiaes of their condition , that they may 
learne to magnify it, and toblefle themfelves in 
that condition, that they have fuch a great pri- 
vilege as this : It is no more but aske and have, 
therefore that which in the third place I exhort 
you to, is this, namely to fpend time in the me* 
ditation of it, to confider what a great advan- 
tage it is; David cannot fatisfie himlelfe enough 
in it:In 1 8.and 1 1 $ t pfalmes^Lord Hove thee deare- 
lyi hee cannot pray fe enough,and why? i fought 
to thee in dtjirefiej& thou hear deft me-J called upon 
thee, and thou incline dft thine eare to mypraier. I 
fay, confider this mercy as you ought to doe, it 
is part of the thankes we owe to the Lord for fo 
an exceeding priviledge, That whatfoever our 
cafe bee, it is no more } but put up our requefts, 
and wee (hall bee heard. When there was a 
fpeech among fome holy men ( as you know 
that man that was named in the ftory ;) what 
was the beft trade, heanfwered,Beggerie;Itis 
the hardeft , and it is the richeft trade. Now he 
underftands ic not, of common beggery ( for 
this is the pooreft and eafieft trade, that conditi- 
on he puts in) but ( faith heej I underftaad it of 
a prayer td^God, that kind of beggery I meane; 
which as it is the hardeft, nothing more hard 
than to pray to God as wee ought, fo withall 
there is thiscomfort in it, it is the richeft trade 
of all others^ there is no way to inrich our lei ves 
fo much, with all the promifes thatbelongei- 

Z< cher 



34? 



?4 6 



The third Sermon 



\thcr to this life, or to that which is to come: 
Even as you fee among men,a Courtier 3 a Favo- 
rite in the Court,gets more by one fuite 3 (it may 
be,)than a Tradcfman 3 or Merchant,or husband 
man gets with twenty yeares labour, though he 
takes much paines ; for one requeft may bring 
mareprofit,may make a Courtier richer than fo 
many yeares labour and paines: S* in like cafe 
a faithf ull prayer^put up to God,may more pre- 
vail with him, wee may obtaine more at his 
hands by it,thanby many yeares labourer ufing 
manymeanesj and therefore it is a rich trade, 
and great priviledge, a priviledge that we can- 
not thinke enough of, that wee cannot eftccme 
enough. You have heard of a nobleman in this 
Kingdome, that had a Ring given him by the 
Quewe^ with this promife : that if he fent that 
Ring to her,at any time when he was indiftres, 
(he would remember him and deliver him$ This 
wasa great privi/edge from a Prince, and yet 
you fee, what thar was fubjed unto • he might 
beinfuch adiftreffe, when neither King not 
Queene could be able to helpe him ^ or though 
they were able, (as fhee was in that cafe) yet it 
might be fent, & not de!ivered:Now thea con- 
iider what the Lord doth ts us. Hc£&ath given 
us this priviledge, he hath given us prayer, as it 
were this Ring, he hath given us that to ufe ,and 
tells us whatfoever our cafe is, whatfoever wee 
are,whatfoever we ftand inneedof,whatfoever 
diftreffe wee are in, doe but fend this up to me, 

(faith 



on the Sacrament. 



(faith heejdo but deliver that meflage up to me 
of prayer, and I will beefure to relieve you. 
Now certainely what cafe focyer wee are in, 
whei we fend up this, it is fure to be conveyed, 
j wherfoever we are; Againe, whatfoc ver our cafe 
is, we fend it to one that is ableto helpe us, which 
a Prince many times is notable todoe.This be- 
nefit we have by prayer : That whatfoevcr w e 
aske ac the Lordthands,wee (hall have it. Now 
confider this great advantage which you have 5 
Itisexpreffed^^. in tbefe words. Be in no- 
thing urefutt '(faith the Apoftle:) And that y ou 
may fee wee have ground for this generality, In 
mtbing bet carefully but tn all things make your re- 
quefis kpowmunt* Ged.Thdx. is,vvhatfoever your 
cafe bee , I make no exception at all , but what- 
soever you ftand inneede of, whether it con- 
cernesyour foules or your bodies,your name or 
your eftate 5 yet bcin nothing carefull. This is a 
great matter: There is none amongft you that 
neares me new, but focnetime or other hee is 
carefull of fomething or other, for which he is 
folicitous:Now when a man hears fuch a voyce 
from heaven, that the Lord himfelfc faith to us, 
Bee carefulljpr nothing, doe no more but make 
your requJjPknownc, it is well enough, I will 
fiirely hearc in heaven,and grant it 5 It is a great 
comfort. Beloved, comfort your felves with 
j ; £e words, and.thinke this with your felves, 
the this isthat, Charter, & great Grant that the 

** r d b at ^ g^ feD y ou 3 aQt * co none fr uc y° u > c ^ at 

T r\r Z ^ what 



w I 



?4 8 



The third Sermon 



Quejt. 



Anfxt* 



\ what prayers you make to him , hee hearetb 
I you. 

But it will be obje&ed , why is this faid fo ge- 
nerally ? That wee rauft in nothing be carciull. 
but inall things make our rcqueft knowns? For 
then ifa man were buta poore man, it isbut go. 
ingto the Lord,and asking riches, and hee (ball 
^ have chem ; Ifa nun were ficke of an incurab lc 
difeafe, it were no more but going to the Lord, 
and hee fliould be furc to be recovered jlf a man 
hath an enterprife to bring to paffc,it is no more 
but goe to him,and it (ball be done : what is the 
reafon then , that godly and holy men have not 
thefe things granted to them ? 

To this I anfwer,you rauft underftand it with 
this condition, even as it is with a Father(I w ill 
prove it tayou by that, ) fuppofc he fliould (ay 
to his fonne, I will deny thee nothing, whatfee- 
ver I have, I will deny thee nothing buttbou 
(halt have part in it- Though he fay no more, yet 
we underftand it with thefe conditions. 

Firft,tbat if his Childe fhal aske him for that, 
that is not good for him , or if the child fliould 
refufe to have that done, or pray his Father and 
fay , I befeech you doe it not, wheathe Father 
knowes it is good : here the Father 5s not bound 
hee thiakes ras for example, ifa Father fees his 
childe ncedes Phyfick,it may be > thechild finds 
it bitter, and therefore is exceeding loath to take 
it,it makes him (icke,and is irkefome unto him, 
fo that hee earneftly defires his Father that hee 
may 



on the Sacrament. 



U9 



may be excufed 5 tbat he might be freed from it- 
la this Cafe , the father will not hcare him, for I 
heeknowes the Child is but miftaken. On the 
other fide $ if the Child aske fomething that is 
very hurtfull, if heaske for wine in a feaver,the 
Father denyes it him ; No, (faith hee ) you are 
miftaken, I know your defire isthat you might 
have health and recover , and this I know will 
hurt you,though you know it not . This the Fa- 
ther underftaads, and therefore he putsin that 
condition. So when the Lord faith, in nothing 
be €tref*U t but in aR things make jour rtquefts 
kntwne : If you miftake the matter at any time, 
and your prayer fhall not bee the d ictate of the 
Spirit, f fotbat yee alway make rcqueft accord- 
ing to his will) but the dilate of your owne 
hearts, and (hall bee the cxpr effion of your na- 
turall Spirit, and not the Lords Spirit: In this 
cafe there is no promife of being heard, and yet 
the Lord makes his Word good, Be in nothing 
carefull 5 but in all things make your requefts 
knowne. 

Secondly ,a Father when he faith tohisChild, 
I will deny you nothing, but you fhall have 
part in all that I have, yet the Child may carry 
himiclfe fo, that the Father , upon fuch an occa- 
sion may deny him, and bee ready to fay unto 
hiaa; Well, if you had followed your Booke, if 
you bad not runne into fuch difordcrs, if you 
had not bin negligent to doe what I gave you in 
charge, I would have done it : In this cafe, the 
Z 3 Father 



?5« 



T);e third Sermon 



3i 



2 Sam.i2.I4. 



I Father withholds the blefling that bee will be- 
flow upon his Child-,not becaufc he is unwilling 
• to beftow it, but becanfc he would thus nurture 
/ his Child, heufeth itasameanes to bring him 
Numb.20.21. J to order; So the Lord faith to Moyfes, Thatbe- 
1.106.32, C aufehehadfpokeaHnadvifedly,bccaufehchad 
not honoured him before the people, at thofe 
waters, the waters of fir tfi, therefore the Lord 
tels him by the Prophet,^ fbo*Umtg*eint$tbe 
good (and-. And fo he tels Davtd, that becaufe be 
had finned dg&irifl btm y bee would not give bim the 
life of the Childx So the Lord faith to us fomc- 
tiroes -j I will not grant you thisrequeft* for 
though I bee willing to grant it, yet this is one 
part of the difciplinc and nurture that I I ufe t€> 
my Children, That fuch a particular ret] ueft, I 
will deny you for fuch an offeface^as *f^/>/*** 
of Idols, foe , Belovedlhisis not a general deny- 
all^ this is not for our difadvantage,bnt if is a 
helpctous , it makes us better, that femetime 
we fhonld be dehyed : knowing hereby that it 
is denied to usfor ourfinne,that we may learne 
to come to the Lord,and renew onr repentance, 
and to take that away,that we may come to pre- 
vaile in our prayers with him. 

Thirdly, when a Father is willing I © grant it, 
yet hec will thus fay to his Child, Though I be 
willing to doe what you aske at my hands, -jrec 
I wjll not have you aske itrudely,* 1 will have 
you-a*ke it in a good manner, and a< good Fa « 
fhk>n # (For when wee come tocall upon God, 

and 



• 



on the Sacrament. 



?5* 



& come in an unrcverent manner, in fuch a ea(e 
the Lord heares not.) Oragaine, hee will fay 
to bis child ; 1 am ready to heare you, but you 
muft not aske in a negligent manner, as if you 
cared not whether you had kor no: So the Lord 
faith to us,I wil have youtopray fervently,you 
fhall aske it, as that which you prize. Againc he 
will fay to his child: I am willing to befto w this 
upon you, but I do not give you this mony s to 
fpenditamiffe, to play it away , to fpcnd it in 
trifles,and geugawes,that will do you no good: 
So faith the Lord, I am willing to give you 
riches, but mt u be flow upon ymrlufts. Thus 
fpeakes the father to his child, when hee comes 
to aske t heetcls him hee muft come in fuch a 
manner as becomes a child, hee muft fpeake to 
him as joa Father, he muft fpaake with confi- 
dence to receive it: So alftfche Lord tels us, wee 
muft come wfaitbfio that(in a word)this is to be 
remembred ♦ That though the Lord promife, 
that hee will give whatfoeverweaske,and bids 
*us> In nothing be careful), but make owrre- 
quefts knowne ; yet notwithftanding this, hee 
would have us to underftand that our requefts 
be made in fuch a manner as they ought to bee. 
Xaft of all jit may be the Father is willing to doc 
it , but hee makes a little paufe, hee will not gi ve 
it prcfently, and fuddenly to his child, though 
he purpofe to beftow it upon him, that he may 
coirie by it with difficulty ; So the Lord ufeth 
to with-hold his blelfings many times , that his 

child 



lam. 4.5 



lam x,6\ 



i 



*5* 



77;e third Sermon 



\ childe might be exercifed in prayer, and feckc 
1 him the more, and likewife that he might come 
I, the hardlier by the blefling, that fo hee might 
i learne to prize it more, or elfe hee will be ready 
to doc as young heirs : As it is with fome when 
they never know the getting of it, they fpend it 
eafily • but he that hath knowne what it is, takes 
more care tobiscftate,helookps more diligent- 
ly to it : So k would bee with us in any blefling, 
, if wee had it with fuch facility as we would, we 
[ would not make much account of it • but when 
| itcomes with fome hardneflfc, with fome diffi- 
! culty , it teacheth us to (et a higher price on it, 
j and fo it makes us more tbankefull, it teacheth 
f us to give more praife and glory to the Lord. 
j There are many that have had a fickncflclong, 
\ and have obtained health with mtich prayer 3 and 
much contention, and therefore they learne to 
prize it more, than another that obtaines it ea- 
fily. And thus it is in every like cafc. So when 
you heare this great priviledge : that it is no 
more^bar, aske and have : znd>6e in nothing care • 
full^ but in every thing make your requefts knowne: 
yet ( I fay ) thefe conditions muft needs be infer - 
ted,the(e are fuch as muft be included. But 
thefe confidered, remember this privi- 
lcdge,rejoyce in ir,let the Lord 
have the praife of it 3 that 
Whatsoever we aske ac- 
cording to his mll y 
he heareth us. 
FINIS. 



, 



SI ?CS OVB%TH%OWi 

GODLY°ANDLEAR-; 

NED TREATISE 

OF 

Mortification, 

Wherein is excellently bandied 5 

Firft,the generall Dodtrinc of M p RT g- 
fic atio n : 

tfornication- 

Vncleanmes. 

Evill CONCVPIS GENCE^ 



ind tkenpdrtlcvUrly, 
hm to Mortife 



Inordinate Affection. 

AndCOYETOVSNES. 



11 being the fub/lance of fevcrall Sermons upon* 

Co LOS. III. V. 

Morttfie therefore your Member* ,&*. 

Delivered by that late faithful Preacher, 1 . 

and worthy Inftrument of Gods glory, 
10 HN PRESTON, 

Br.in Divinity ,Chaplaine inordinary to his Maiefty,Maftex 

of Emanuel CoWzd^z \r\C*mbridge, and fometirnes Preacher 
of Lincobts-Inne. « 

The fecottd Edition, corrected and enlarged. 



LONDON; 
Printed by /. Beak, for Andrew Crockett the Blackc BiAr* 
in Pauls Charc^ard* 163 $ 4 



•AVV)/!."- *"*/* 



ci l ; 









■ ; ■'•;^... 









■ 









; .1 Jj» 



tUzi 









The Contents; 

Of Co VETOVSNES. 

COvetoufneffe what.' p. 2 1 7 

Why it is called idolatry. 

DOCTR. I* 
Tofeeke heipe and comfort from riches or any other creature^ 
and not from Qoddonc.ts vaine andfmfuH. p.2 iS 
DOQTR. 2. 
That Covetoufneffejvhich is idolatry js to be mortified, ib. 
Reafons ihatGodonely can be comfort unto tu^mdnottht 
creature^ are, 

1. God is AlLfufficient. p. 22 1 

2 . The creature is empty andyaint. p. 2 2 z 

3. fVc commit thefinne of Idolatry in giving that totht 
creature which is due to God. 

To exhort menu abfi aim from lufting after worldly things. 
Godcangive comfort without riches. p. ^124. 

The creature without the Creator isasthehmke without the 
kerntll. p*22j 

Confiderations to d/ffwadefrom truft'mg in the creature : 

1 . The creature ofttfelfe hath no power to comfort* p. 2 1 6 

2 . The creature reaches not ]to the inward man* p. 2 2 7 

3. A multitude of creaturesnmjl gee to the comfort of one 

man. ^ v p. 228 

4. The comfort of the creature is but dep$d*nt felicity, ib 
Whatfoever men leave t bur children without Gods blefsing 

isnothingworth. , p. 279 

The deceits whereby men are hindred from mortifying thk 

fwne y are 

I . J hey thinke them Gods blefsings. p, 230 

Bkfsings amftdered without ihwkcfitll reference t& 

t C9d M 



1 he Contents; 

God, ccafe to bcble fangs. 
iVe receive the creatures as blessings : 

I .When rve at fend on Godfortbedifpofingjontinuing, 

and w ant of them. 
2 . When rve thinkc the [am things may bee without com- 
fort unto u*. p. 231 
3. Whemvethmkewe may have comfort without them. 
2. They apprehend prefent com fort from the bounding of 

tlw», '■'■ ^***>'~~^~ V' 2 3 1 - 7 '3i 

We may na judge of outward things by fenfe and feelings 
but by faith and a rectified reafon. 
To helpe our -judgement therein 5 Confider, 
j . They are but vanity of vanities. p. 2 34 

2. Wh*t other men /hat have bin affiidted^thinknf "them. 

3 . What purfelves mil judge of them at the day of death. 

4. WhaiyoftjhaU finde them for the time to come. 

CA refrefyingof the heart by the 
Senfe of comfort double^j Creature : 
proceeding frm j An apprehenftm of Gods favour 
C in thofe blef sings . 
Joy in the creature may be. a 
2. Jlemi/ft joy > ax rfrve joyed not. P* 2 3J 

2. Loofe^thatmaybccaftoff. 

3. Dependant joy , eying the fountains. P-2J6 
3 They reafonfdfely . 

fflchercme^t^ayes by labour \ner comfort by riches^ for 

1. Godtnaktih a difproportioH betwixt the man and the 
blef sing. P 2 37 

2 . God hinders the effeBsjhougkthe tanfes concurre. 

3. GoddenicthfucceffetQtheeaufes. P'-j8 
_ They fee the fe things prefeni andctrfaiw, other things 

dmbtfnH andmemine* 

EartbL 



The Contents. 

Zarl&ly things fubjecl to change hit ffirHuall things tin- 

changeable. 
Signes to'inow whether our love to the creature he right or 
' m : Confider, * 

1. Whether our affettion to the creature dr awes our 

hearts from God. p . 2 4 o 

2 . Whenearthly and Jpirttuall things come in cowfetiti- 
onjvhich we make choyce of. 

3. What our obedience is to God. 

4. What things troubleusmoji. p. 241 
Our affeclion to riches faid to he inordinate, p. 242 . when 

wefeeke them • 

1 . By meafure more then wejhould. 

2. By rneanes that we (hoMtiot. p. 245 

3. For wrong ends. P-M4 

4 . In a wrong manner 5 which confifls in thefe parties 
Urs : when wefeeke them, 

1 Out of love to them J 

2 Totrufttotbem. 

3 To be puffed vp by them. P^45 

4 To glory in them. 

5 With too muchhafie andeagernejfe. 

Jn the defirc of riches there is a double content. p. 246 

1 . Acontentedneffcjvith a dependance on Gods will. 

2 . A cmtentedneffe with afubmifsion t* Gods mil. 
ffowfarre a man may defire wealth. p- 247 
si-threefold necefsity of the creatures. 

1* of expedience. 

2. Of condition andplace. M p.242 

3. ofrejrejhment. 

A defire of riches for Juperjkiiy and emffh fwfaH f h ,'fi? 
thefe reafim : 

t z i.-Manr 



The Contents. 

1 . Mans lifefiands not in Abundance ofexcefe. 

2 . It proeeedsfrom an evil/ root. m p. 2 9 3 

3 . It may not be prated fir. 

4 . // is da»gerous^firit chubs the Word. p. 2 5 o 

5. Wehaveanexprejfe commandement agamfi it. 

The end of a mans calling is not togather riches, httttofervt 
God. P'2Ji 

Jltffcr, the wages ^ not end of our calling. 
Rules to direcl our care in getting wealth. p. 2 J $ 

1. No goinginto other mens callings. 

2 . Theendmufi not he riches Jbut Gods glory. 

3. T he care mujl not be inordinate. 

Signes of inordinate care, are 
.1 . Trouble in the acquiring. p. 254. 

2. Feare of not attaining. 

3. Griefe in being prevented. 

A man k the covetous rvhe hejirives not againfiCovetoufnes 
CovetoufneffefltirituaH adultery $. 255. aggravated in that 

1. It makes minrvicked. 

2. It does leaf good. 

3 . &f £tf #r butfalfe treafure. 

4. They are notour owne. m 
'Attributes given to riches, are 

1. They aremany things. 

2. They are unneceffary. . 

3. They rviUbetdken from us. 

4. They are not thehef. 

Ufe 1 . 7* f *vSw/ *w» tomortife this earthly member Co] 
vetoufnejfe^.2%6. Meanes thcreto^are, 

1. Prayer to God. 

2 . Humility for Jinne. 

3. Imploymcntofthcm to better things* 




The Contents. 



Firftjn the Treatifeof Mortification. 

DOCTRINE I. 

T He height of glory which we expect by Chrifl, Jhould 
caufe every man to morttfieftnne. page $ 

DOCT. IL 

The frame of our hearts oughtto fuit with thofe conditions 
tha t we receive by oar union with Chrifi. p. 4. 

Explication. 
Mortification is a turning* f the heart from firme to grace. 

ibid. 

Mortification called a turning of the heart, becaufe the 

hem by nature is backeward and averfe from God. 

P-5 

Sinne feemngly mortified $ 

1 . When the occafion is removed, p. 7 

2 . When it is not violent and raging^ hut quiet, ibid. 

3. When it is butremved from one finneto another, 

ibid# 

4. When the Conference is affrighted with the \udge- 

A l " wents 



The Contents. 

menisofGod. p. 8 

5 . When thefirength of nature isjpent. ibid. 

6. Being refkr awed from finne by good education, p.^ 

USE I. 

T* examine by thsfe rules fimes Mortification. - ibid. - 
Mortified lujls knowne, 

1. By a deepe humiliation ofthe^foule, p. i o 

2. By the generality of it, ibid. 

3. By the meafurerf grace, anfwering themeafure of 

corruption, p. 1 1 

4. By the continuance of them, p. 12 
Motives to Mortification : 

1 . 7fer* */ nofleafnre infinite, p. It 3 
Pleafure in finneis no true f olid pleafure, but a fick pleafure, 

2. The fatisfyihgoflufi is an endlefemrkc, ibid. 

3. The great danger of firms. p. 1 5 

4. The deceit offinne. p. id 
Sinne deceives foure wayes : 

1. Byblindingtheunderfianding. ibid. 

2. By making large promt fes. p. 17 

3 . Zty promifmg departure at our pleafure. ibid. 

4. Bymakmgafhewofjriendfhip. ibid. 
5; ThercbetliMitoccafionsinusagainftGod, p. 18 
6. The flavery it brings Hi unto Satan, ibid. 

USE II. 

To'wfiruB us that in every regenerate mmthere is a free- 
mil to doe good, p. 19 

The power ofa Regenerate man confifts 

1 . In performing any duty Godcommands^ according to 

the 



TheConteatsi 

the proportion of grace he hath received, p. 2® 

2. lnrefijlingany temptation according tothe fame mea- 

Cure of * grace ', p. 21 

OBJECT. 

In the Regenerate, the flefh lufteth again ft thefbirit,&e. 

ibid. 

ANSW. 

Corruption reignes not, though it may take pojfef 'ion in the 

heart of a Regenerate man ; it exceeds not the meafure 

of grace, ibid. 

USE. III. 

To exhort us to abjlainefiom theftnne of the heart } afwell as 

ftnneinthe outward attions. p. 22 

OBJECT. 

Men fballbe judged by their workes, not by the thoughts of 
their hearts, ibid. 

A.NSW. 

God will judge the thoughts of the heart, as the can fe 5 the 
aftions, or rvorkes \/ts the cffctts. •; p. 25 

USE IV. 
To teach us that no man is fo holy, bra he needs mortifica- 
tion, ibid. 
The meanes how to come by Mortification,are 
I. Ontward. 

1 . Moderationinlawfull thing, p. 2 8 
The danger of exccjfe in law fuU things, ibid. 

2. Fowes and From? fes. p. 29 
The Uwfulnejfeof Fowes, and how they are to be e~ 
jleemedof ibid, 

3. The avoiding <f all occaftonsufwne- p. 30 

A% OBJ 



The Contents; 
OBJECT. 

Profejfors being firing in faith, need not avoyd oecafms of 
fume. p. 31 

ANSW. 

Opinion of ' firengtb in faith is a weakne/Je in wen, for the 

mot efeare, the more firength ; befides fiabituatt grace is 

but a creatnre^and therefore not to be rely ed on. ibid . 

4, 7 he lawfuU exerctfe of Fajiing and Prayer. 

ibid, 
. II. Inward. 

1. To get a willing heart: P« 2 4 

- 2. To take paines about it. P*^5 

Tm errors about Mortification : 

1 . That a/lfinnes have a like proportion of labour to mor- 
ti fie them t J). 26 

2 . That wort if cation is not a eontinued worke. p . 2 7 
7 he jruitlejfe paines ofPapifis in affiitling their bo dies ,&c. 

ibid, 
j. The (if iftame of the Spirit. p. 32 

Me*nes to ebtaine the Spirit y are 

1. 7o know the Spirit. p. 3 5 

2. Not to refifl ? grieve^or quench him. ibid. 

Crefifi, ^ 
What it is to <igrievej> the Spirit. p. 3 <f , 3 5 

tLquendj 
5. To ufe prayer. p. 35: 

4. Towalke in the Spirit. P-3^ 

5. To get a lively faith* p. 37 
Jnfhfying faith onely punfeth the heart. p.38 
The holy Ghofi not effent "tally but by a divine power 

dwelleth in the heart. rbid^ 

That Mortific4tion goeth before l u ftfyingTmth^ 

m 



The Contents. 

*n error. V* 39 

6. Togetffkituallioy. ibid, 

7. Togetanhumbleneffeofminde. p. 4.1 

DOCT. III. 

'That all earthly memhers are to be mortified. p. 42 

Members are finfull^ exorbitM affections of thefoule p 
for thefereafons : becaufe 

1. They fill up the heart, ibid 
3j They proceed from the unregemrate part, p. 44 

3. They are weapons of unnghteoufneffe. ibid. 

4. They are deare unto the hearty as any member to the 
body. ibid. 

Inordinate lit (I meant by earthly members. p. 45 

H^tf tf /> to be earthly minded. ibid. 

By the power of "nature a man may conceive of ffiritu.xll 

tf/ings, and yet be earthly minded: 
, I. Notjpiritually. Ibid. 

2. Notfirom an heart illightned by the Spirit. p.46 

3 . By the knowledge of his underfiandmg. ibid . 
A man may come to know fpirituall things, and not be re - 

nerved. 

1. Byfeeingavertueinhavenly things excelling all 
other things. ibid, 

2. By being of 'a noble Jpir if. ibid. 

3. By feeing holineffeinthechildren of God. p. 47 
-4. By feeingthe attributes of God. ibid. 

5. Byfedmgthefweetneffeofthepromifes. ibid* 

6. £j beleeving the refurr edition to life. . ibid, 
J^ order of the faculties oft he fo-ile. P.4S 
Whether Nature can attawemto true knowledge. , ibid . 
A naturall man may know ffnritual I things ^ in their fub- 

ffance, not 46 a rule of his life. p . 49 

A 3 Heavenly- 



The Contents. 

Heavenly mmdedneffe is the rvorke of a new lift in a man\ 

ibid. 
Heavenly mmdedneffe admits increase in knowledge^ 

The Vnderfanding the feat of heavenly mindedneffe y 

An enlighined Vnderfianding communicates itsfelfe to the 
rejl of the faculties , 
i. By taking away the lets unto goody P*54 

2. By witb-ftandtngthe motions of inordinate paffions, 

ibid. 

3. By laying open thevileneffe of inordinate affetfions y 

ibid. 

4 . By ruling and guiding them y p. 5 y 

USE I. 
To reprove fuch as favour earthly mindedneffe y or inor- 
dinate affections, ibid. 
Reafons againjl earthly mindedntffe, art 
L Inrefpetftofmen: 

1 . it takes away the excellencie of the crtaturt, p . J 6 

2 . It wounds thefoule y p. j 7 

II. Inrefpe<2ofGod: 

Itfets up Jptntuall idolatry in the heart, p*5§ 

III. Inrefpc&ofProfeffors: 

it is unbefeeming them, and makes them like Swine, 

P- 59 
Great difference betweene the bttckfftding of the Saints, and 
ofthewicked. p. 60 

. Back-Jliding in the Saints is caufed y 

1. By hollow Martednefft^ 

2. By eviU example of men. 

3. By removaR from under Af&wcrfuUminijleric.$.6i. 



The Contents. 

Athrtefoldcaveat to the Saints, p, 6z 

Divers ob\ettwns of earthly mi#dedne(fe anfmred : 

OBJECT, i. 
Earthly things are prefect. 

ANSW. 
Heavenly things prefent, asjoyinthe holy Ghoft y &c. are to. 
be preferred before earthly things. p. 63 

Difference bettveene nature audfenfe, p. 6a 

OB3ECT.2. 
Earthly things are fen fibly felt. 
ANSW. 
Men are deceived ; for the greater tht faculty 5 the gruter 
thefenfe. p. 65 

Athreefold difference betwecnetbe fuperiour and inferior 
fatuities. ibid. 

OBJECT. 3. 
Earthly things make u* to ben>eit thought of. 

ANSW. "■ 
A good opinion muff not beregardedin anything that Jhall 
occafionfwne. p. 66 

A remedy again ft opinion, is a fomd knowledge in the 
word of God. p. 6j 

OBJECT.4. 
Earthly things fecme of great worth untow. 

ANSW. 
They mil not doe fo y if compared to ffirituall things. 

p.6.9 
All mens comforts fland in Gods face, p. 7 o 

USE II. 
To exhort men to leave their wthly mindedmffti " - p. 7 1 
Motives to mortifie our earthly members ; 

\>Tfadevillenfnares why them* ibid. 

%i?hejj 



The Contents. 

2. T hey bind wfijt from God to the devil. p.72 
Meanes to obtatne the loathing of earthly things ; 

1. Sound humiliation. p. 7 3 
Three falfe grounds thereof ibid. 

2. The roynltie of Jpirituall things. P«74 

3. A conjlant and diligent watch over the heart, p.75 
Meanes to get heavenly mindedneffe: 

1. Faith. p.76 

A twofold fnare of the world, ibid. 

2. Humility. p. 77 
3« A judgement rightly informed. P«7$ 

4. Afrght into the AU.JuffciencyofGod. p. 79 

5 . ^f remembrance from whencewe are fallen, ibid. 
^ comparifon betweene afpmtuall and a bodily con- 

fumption. p. 80 

Motives to heavenly mindedneffe 5 

1 . Heavenly things the befi objecl. p. 81 

2. No fweetnejfe in earthly things, p. 83. /^* f»w 

1. Becaufe they are mutable, ibid. 

2 1 ,pecaufe they either belong to per font that are 

1 Good^belongingto God ; and therefore can- 
not content them ^becaufe they draw their af- 
fections from God. p. 84 

2 Wicked y untowhom they are not fanftifed, 

p. 85 

^ . *¥<> falvation by earthly things. p. 8 6 

God will have all the foule, or none, p. 8 7 

Cbrijls two markesofa Chrijlian. p. 8 8 

4 . Hedvenly things aroihe better part : proved, 

1 By Scripture. ibid. 

Afonrefold difference betweene earthly and hea- 
venly 



The Contents* 

venly things, ibid*. 

2. By Reafon. p.91 

5. All things are at Gods d/Jbafng. p. 92 

Markes to know whether wee have loft our earthly 
mindedneffe. 

1. By the ruoderation of our care and delight in earthly 
things. p. 94 

Signesoftheexcejfe of our delight inthem^are 

1 . Our immoderate defire of getting andkeepingthem, 

ibid. 

2. Our exctjfe in our flea fur cs and 'recreations, p.95 
Recreation when lawfuU. p.96 

2 . By the eHeeme we have of heavenly things. ibid. 
5 # By our Spirituall tafle, whether wcereUifh heavenly or 

earthly things hefi : as the Word Preached, p.9 g 

Eloquence no ornament to the Word preached. p. 99 

The Word fyould not be mixed with it. p.ioo 

How Learning and Arts are neceffaryto the f reaching 

of the Word. p. lot 

Minifters Jhouldnot endevourto pleafe the people with 

Eloquence. . p. 102 

4. By our judgement of heavenly things. p. iej 

Spirituall knowledge wrought by thejpirit^ahleto judge of 

1. Perfons. p. 104 

2. Things. p. ioj 
Spirituall reflovationisdifcovered 

1 By the Affettions. p. 106 

2 By the Speeches. p. 107 

3 By the Actions. p. 109 
5 . By our brooking the wordofrepmfe. p. 1 1 o 

USE. 
To exhort Jpiritm/l minded men to grow more and more 

4 therein, 



IheContents, 

therein. p.'m 

The leafi fmnes to be Avoided, ibid. 

Secret fmnes to be lookedinto. p. 1 1 z 
Motives to grow in heavenly mindedneffe^ are 

i . Hereby we are able to doe every goodworke. ibid. 

2. Hereby Godis honoured. P» l *3 

3. Hereby we may prevailervithGodinpraier. p. 114 
A few futbf till f raters may doe mitcb good* ibido 



OfFoRNlCATIONV 

DOCTRINE i. 
L L Vnckanneffeis dthingGodmuld have mortified^ 
and quite deftroyedwtt of the hearts that hee would 
dwell in* p. \\6 

DOCT, 2. 

Fornication is a jinne that mnjl be mortified. p. 1 iS 

Thehaynoufndfe of this finne of Fornication ap- 
pcarcs, 

I. In the fmfulneffeofit .-For, 

1. It is contrary to Gods Spirit, p. 1 rp 

2. It makes ajlrangenejfe betwixt God andm. ibid 

3. It is apunijhment of other finnes. p. 120 

4. ItlaieswafletheConfctence, p. 121 

5 . It delights the bodie more than any other Jin* ibid, 

II. Inthemnifbmentofit : For, 

1. Godbiwfelfetakestheptwifhmentofitintohisomt 

hand. p. 122 

v. God refervesfihhyperfom for *nheavie judgement, 

ibid, 
III In 



TheContentsi 

III. In the danger of it. p. 123 

I V. in the deceit ftdneffe of it. p. 1 2 5 
The deceits of the divell, whereby he enticeth ns to 

this finne, are 

1. ffopeofrepentance/ibid. With confederations againji 

that deceit. p. 1 2 5, 1 2 7 

%. Prefent impunitie. p. up 

Considerations againji it. p. 1 30 

3. Prefent frveetnefee in fehne. p. 13 r 
Confederations againji it. p. 132 

4. T^ folftwjfttf common opinion andcarnaU reafon* 

5. Hope of fecrecie. P«*34 
Confederations againji it. p. 1 3 5 

USE I. 

!To ftv/wf all men to clenfe t hem f elves from thisfelthinejfe, 

p. 137 
USE II- 
Toperfepade oilmen to mortifee theinvoardcorruption^fwell 
4s to abfiaine from the outward affion. p. 140 

Tryals whether this luft be mortified : 

1. An Vniver fall change. P-H 1 

2. An hate and kathingto this fenne. p. 142 

3 . A confeant keeping our fehes from the atting of this 
finne. p. 143 

Meanes againft Fornication : 
u For fuck as have beene addicted to this finne ± Let them 

1. Get an humble heart. p. 144 

2. Labour to bring their hearts to loveGod^ two hath 
forgiven fo great a fenne. p. 145 

.4.2 3.**-, 



2. 



1 he Contents^ 

3 . Beware left Satan beguile tbem. 

For thofe that ft ill live in ftnne ; Let tbem 

1. L&b$xrtoget anajfurance of pardon, 

2 . Endevour to have afenfe and feeling of their ftnne. 

.{>* 146 

3 . Lay bold on the Promifes, and apply them. 

4. vfcabjimenceandfafting. P« T 47 

5. Refolveagainftit. p*i48 

6. Proportion the remedieto the difeafe. p. 149 

7. Turnetheir delight to God and heavenly things. 

8. Accuftomethemfelves to frequent prayer, p. ijc 



OfUNCLEANNES. 

DOCT.-L 

V' Ncleannejfe is one of thefmnes that are here to be mer~ 
tified. - P**5.? 

The haynoufnefle of the finneof uncleannefle,appcars 

1 . Becaufeit makes thefinner herein,* manof death. 

2. Becaufc it is a ftnne agamft Nature, 

3. Becaufeit is againft ones felfe^ as felfe. murder. 

4. Becaufe Godmakcsit apumjhmentof other ftnnes. 

p.154 
The deceits of Satan to draw men into this finne,are 

1. Hope of after-repentance. 

What repentance is. p. 1 5 5 

2. The deferring of puni foment. 

3. The common opinion of this ftnne. p.156 

4. The privatevejfe and fecrecie thereof. 

5 . Theprefent delight theyfinde in it. p. 1 57 

Of 



j 



The Contents. 
Of EvillCoNCv* iscence, 



I 



DOCTRINE i. 

X^Vill Concufifcence is a fitm to be mortified. p.l5P 

Reafons there of, are 

1. It will bring forth affuall finnes. p.itfo 

2 . It defiles a man by hiding finne in his heart, ibid. 
3« It morris all good attion.. ibid. 
4, It makes Gods Commandements grievous unto us. 

p. 161 
TfonatttreofeuillConcupfcencewbat* p.162 

Tbefinftdneffe ofevill Concupiscence, ibid . 

The operation ofevilConcupifcence in tonceiving and bring- 
ing forth finne. p. 163 
&v?/l Concupifcence^ both Habituall and agnail, to be mor- 
tified, p. 167 
'All finne is to be abftainedfrom y becaufe God forbids it. 

p. I6j 
A<ftsto Mortification, are 
1- A ferious meditation upon mens courfes. ibij . 

2. A fupprefimg and keeping downc of Ufi. p. 168 

3. A rectify ingof the judgement, p. 16? 

use r. 

T&£# free from this finne. ibid. 

The wrath of God on the creature tvorkes terror in the con- 
science, ibid. 
Three fignes of mortifying this finne: 

I. A generall reformation in heart And life, p.172 

rf*3 2.i4 



The Contents^ 

2. A right judgement $ffinne,and a trite Uath/ng there- 

of ibid 

3. Afiuallabfiinencejrmfinne. P»*73 

I 
QUEST. 
Whether man after true Mortification may fall into the fame 
finne again*. ibid. 

ANSW. 
He may fall tntothe a£l > but not the love of that fin. ibid 

Meanes to the Mortification of this finne, are 

1. A labour for an affwanee of pardon for w firms* 

2 . Abpnencefirom alloccafwn of finne. p . 1 7 6 

3. A delight in grace and holtneffe. P- 178 

4 . Fervent and hearty prayer. ibid. 



Of inordinate Affection. 

DOCT. I. 

ALL Immoderate Affections mufibe mortified, p. 1 8 1 
What Affections are. p.i8a 

rNaturall, p 
Three forts of AffeBi9W,<Carna/l, > p. 1 84 

iSfiritujl. 3 

Affections #&0 inordinate, p. 186 

Trials 



The Contents. 

Tryals of inordinacy of Affe&ions, arc 
X. To examine them by the Rule • the Rules are 

1. The objett mufi be. good, pa 87 

2. The end right. 

3 . The meafure right* 

4. The order and feafon fitting. 

1. To examine themby the effetts^Thecff efts are 

1. The difiurbance and hindrance of reafon. pa 88 

2. Amndiftofitiotttohti) duties. p.i8p 

3 . 7fe frodutfion ofeutll attwns. 

4. The drawings from God* p.rpo 
What it is to mortifie Reckons ordinate. ibid, 

Rcafons why they are to be mortified^are 
1 , They are efgreatejl efficacie and command in thefoule. 

p.X^I 
%i They make tu either good or evilt m 
3 ; They make way for Satan to takefojfefiion of the foule. . 

p. 192 
4. They are thefirfi movers to evilL p. 1 91 

USE I. 

To exhort us to takepainesin the mortification oftbefeinor* 
dinate affections, p«i£4 

Meanes to mortifie them, are 
X * Knowledge of the dijeafe. p. 1 9 5 

Tm tvayer to difcerne inordinate lufis ; 

1 . By bringing them to theTouch-Jione. $.196 

2. Byconfideringthefiopsofthem. 

2* The judgement of others concerning them. p. 197 

The 



The Contents^ 

The caufes of inordinate affe&ion D are 
i. Mifappnhenfion. p. Ip8 

Remedies againft mif-apprehenfion. 
i . Togetjirong reafons out of Scripture. p. 199 

2. To get a lively fait b. p. 200 

3 . Experience oft he naught inejfe of them. 

4. Example of others. 

2. Weakneffe andimpotency. p. 202 

Remedy again f tbat y is to gather Jlrengtb. 

3. Lightnejfeof theminde. P-2°3 

Remedy , tofnde out the right ob\eB, winch is God. 

4. Confufion that rifeth in the heart atfrfi rifingof them. 

T L v p ' 2 ° 4 

Remedy jtimely prevention. ; p.205 

j. Corruption of nature. p. 2otf 

Remedy ^ to get a new nature. 

6. Wantofftirituallwatchfulneffe. 

7. One finnecaufe and root of another. p. 205 

Remedy fo pull up the root. 

Cod the onely agent of Mortef cation. 

USE 2. 

Ji? r<?/>W£ us for fwfud affections. 

Motives to conquer inordinate affe£ion^ 

1. They are the root ofdllevill. p.21© 

2. T hey wound the foule. p.211 

3. They breed foollfl andhurtfulllufls. p.212 

4. They kinder the doing of gwda&ions. 

5. T hey bring flame and d^fhonour. p.214 
tf. rheyblindctheredfonmdtudgemcnt. V* 2l 5 




DOCTRINE OF 

MORTIFICATION. 



Co LOS SI ANS 3.5- 

Mortifie therefore your members which are. tifon the earth 5 
fornication^ uncleannejfe, inordinate ajfettion^ eviflcon- 
cupfcence,andcovetQufnej[ejvhkbis idolatry. 

His C^/^containeth di- 
vers exhortations unto 
heavenly mindedaffe, by 
which the Apoftle labors 
to diflwade the Cokftms 
from corruptible things, 
unto things not corrupti- 
ble> but cverlafting ; not 
earthly, but heavenly 5 in 
the which the life of a 
Chriftian,and true holinefle ftandeth. 

In the firft verfe he beginnes with an exhortation to 
feeke heavenly things •JfyouberifenwithCbrift, feeke 

B thofe 




the DoStrine of ^Mortification. 

tbofi things that are above : that is,- if you be rifen with 
Chrift,and dead unto the fafhions of men, then there 
is an alteration and change in your foules wrought,by 
which you are brought to affeft that which is heaven- 
ly, and bafcly to efteeme of earthly things : therfore, 
'jfjou be nfen; that is,ifthis heavenly life,and difpofi- 
tion,and change beipyou, then let the fame appeare 
by your heavenly mindedneife 5 that is, by feeking of 
heavenly things. 

In the lecond verfe he joynes another exhortation 
grounded on the firft, to bee wife and to underftand 
them; S ety our affeff ions on things dove: that is,let them 
be fpecially minded of you, let all your faculties bee 
filled with a knowledge of fpirituall things ; and this 
is fo joyned with the former,that there can be no lee- 
king without knowing- for how can a man feeke that 
which he knowethnotrand if thou haft noknowledgc 
of heaven and heavenly things,how canft thou de/irc 
them^feeing where there is no defire,there is no fee- 
king: And therefore if thou wouldeft feeke heavenly 
things,as Chrift,and Grace,andSalvation,then know 
them firft.. 

Afterwards in the third verfe he gocth on, and pref- 
feththis exhortation with divers arguments 3 firft, 
becaufe you are dead r : that is,feeing you are dead unto 
earthly things, therefore ftrive not now to be earthly 
minded. Secondly,7"^r life is hid with Chnji .- that is y 
yo'jr happinefle is not feene with the eye of the body 
by looking on thefe earthly things, but your happi- 
nefle and joy is by Faith beholding Chrift, therefore 
fc t your heart and eye on him where your lift is ; that 
ifi>youlookeforaperfectionof glory with Chrift,, 

which- 



the DoUrine of Mortiftcatkn. $ 

ivhich you cannot have by minding earthly things : 
therefore be heavenly minded. 

In the fourth verfe the Apoftle anfwereth unto a de- 
mand : for they mightthus objeft, You tell us that 
-we fhall have a perfe&ion of glory, and that it is hid 
with Chrift,but when fhall we have it $ that is,when 
ihall it be made manifeft unto us? Unto this the Apo- 
ftle anfwers, When Cbrtft, who is our life,Jhall appeare y 
thenjhal wealfo appeare with him inglorie. And hereupon 
he groundeth another exhortation in the vorfe I have 
readras if he ihould fay,Seeing you expeft fuch a per- 
fection of glory to be revealed unto you at Chrifts 
fecond comming,then it ftands youupon to fet upon 
your corruptions, to kill, and to flay them that feeke 
to deprive you of that glory. Mortifie therefore your 
earthly members 5 that is, flay every fouleaffe<fcion,in- 
ordinate defire of earthly things, rid your hearts of 
them by flaying of them; and although it may fcemc 
a hard worke,yet fight ftill,or elfe you (hall never at^ 
taine imto that life you hope for: So that the firft gc- 
neall point hence,is this ; 

That the height of glory ,which we expect by Chrifi, fhouldDoft* 1 ; 
ctufe every mm tomortifiefmne. 
This the Apoftle makes the ground of our Morti- 
fication 5 If you be rifen with Cbrtjt, feeke the things that 
are tthove^mortijk therefore your earthly members-, that is, 
except you flay finne,that hath flaine Chrift,you can- 
not get life with Chrift : Surely then,Mortification is 
flat as men thinkeit, a needlefle worke which matters 
not much whether it be fet upo or no,but this is mens 
ficknefle 5 for, asamanthatisfickethinkesPhyficke 
is noj needfully becaufe hee is not fenfibleof his dif- 

B 2 eafe^ 



^ the btffrfoe of Mortification. 

cafe,when as thePhyfician knowes that it is a raattec 
of neceffity, and that except hee purge out that Cor- 
ruption and humour of thebody, it will grow incura- 
ble: even fo, except this corruption of nature be pur- 
ged outfit will grow incurable $ that is, we cannot be 
faved : therefore we know to mortifie finne is a work 
of neceffity, wheieuponftandeth every mans life and 
falvation. 
The fecond thing which we note, is this : 
D ft " That the frame of our hearts ought 'to fait with thofi 

*** % Conditions that wee receive by our union with 

Chrift. 
And this alio the Apoftle makes another ground of 
Mortification , if you be rilen with Chrift 5 feeke hea- 
venly things, and therefore labour to mortifie your 
inordinate afle<3ions,and finful lufts,thatfo the frame 
of your hearts, and difpofition thereof, may fuit wirh 
heavenly things: as if he fliould fay. You profefle 
your felves to be rifen with Chnfi -> that is 5 t hat you are 
in a more excellent eftate than you were in by nature, 
andyouexpeft aperfc&ionof glory $ then it mufl: 
need follow, Thattheframeof your hearts mufl: fuit 
with your conditions \ that is, you mutt be fuch as 
you profefle your felves to be ; and this cannot bee, 
except you mortifie finne, all inordinate aflfc&ions, 
all worldly lufts, all immoderate care for earthly 
things: think e not to gee grace, falvation., and ex- 
ternal 1 life, except firft you flay your corruptions 
and lufts ; for Mortification is a turning of the heart 
^^i^fromevillto good, from finne to grace c or, kisa 
Working a new difpofi'ion ia>hehearr, timing it 
t^uite contrary s Or elfe it may bee fayd to bee 

the 



The DoEtrint of Mmificathn % 5 

the flaying of that evill difpofition of nature in 
lis. 

Now wemuftknow, that howfocver mortifica- 
tion is a deadly wound given unto finne, whereby it 
is difabled to beare any rule or commanding power 
in the heart of a regenerate man, yet we fay, Morti- 
fication is not perfect - y that is, it doth not fo flay finne 
that we haveno finne at ullia us, or that we ceafe to 
fame; for in the moft regenerateand holieft man that 
lives, there is ftill the lap of finne in his heart : A tree , , 
may have withered branches by reafon offome dead- ^ m ^ e ° ; 
ly wound given unto the root, and yet there may re- 
maine fbme iap in the root which will in time bring 
forth other branches : fo it is with a regenerate man, 
there may a deadly wound begiven unto finne, which 
may caufe inordinate affe&ions to wither,and yet not- 
withstanding ibmefap of finne may remaine, which 
had need ftill to be mortified, left otherwife iz bring 
forth other branches. Mortification is not for a day 
only^butit muft bea continual! work; when thou haft 
flay ne finne to day, thou muft flay it to morrow ; for 
finne is ofa tjuiekning nature,it will reviveif it be not 
deadly wounded,and there is feed in every fin which 
is of afpreading natare,and will fru&ifie muchjther- 
f ore when thou haft given a deadly wound unto fome 
fecial 1 ! corruption, reft notthere, but theniet upon 
thelcfler ; mortifietfee branches of that corruption ; 
and fo much the rather, becaufe it will beean eafie 
worke to overcome the Common fbuldiers, and to 
put thcfli to flight, when the General 1 is flaine. 

Wee call Mortification ztHrmngtffkt heart y the Mortification 
heart by nature is backward from God* that is, It^ehcTr^ 

B3 minds. 



6 The Doftrine ofM&rtificati(ml 

minds andaffe&s nothing but that which is contrary 
to God, it is wholly difpofcdto earthly things 5 now 
Mortification alters and changes the heart, turning 
it from eatthlyto heavenly things; even as a river 
rhat is ftopt in its ufuall courfe is now turned another 
way $fo Mortification flops the paflage of finne in the 
foule, turning the faculties, the ftreame of the foule, 
another wayrthe foule was earthly difpofed,the mind 
the will, and affections were wholly carried after 
earthly things, but now there is anew di/pofition 
wrought in the foule, the minde and affections are 
wholly fet upon heavenly things ; before he was for 
the world how he might fatisfie his luftsL>bnt now his 
.heart is for grace, juftification, remifllon of finnes, 
,and reconciliation. Herethen, feeing Mortification 
is a flaying of finne, and that many doedeceivcthem- 
felves in the matter of MortificaciQn d who thinkethat 
finne is mortified whenit is not ; andcontrariwifeo- 
thers thinke they have notmortrfied finne,thatis,they 
have not given a deadly wound unto finne, becaufc 
they fiill f eeie rebellious iutts in their hearts ; there- 
fore for the better explaining of this point of Morti- 
fication,! will propound two Queftionsrthe firft fhall 
be for thedifcovering of hypocrites ; and the fecond 
, (hall be for the comforting of weake Chriftians. 
QttF^ ' The firft Queftibn is, Whether finne may not fecme 
to be mortified when it is not mortified, but onely 
afleepe g 
wh^finnc To this 1 anfwcr,That finnemay feerae "to be mor- 
fcemesco be tified when it is fto^and that in theie particulars : 
"nor ficd,and R^finne may feeme to be mortified when the oc- 
cafioo is removed; As the covetous man may not be 

fo 



is not. 
I 



The bo&rine of Mb rtification % y 

lo covetous after the world as he was,becauie he hath 
not fo good an opportunity, and thereupon he may 
grow remifTe , and yet this fiane of Covetoufnefle is 
not mortified 5 for let there be occafion, or an oppor- 
tunity offered, and you (hall finde this finne as quicke 
and as lively in him as ever it was before ; and fo for 
D runkennefle, or any other vicein this kinde : when 
the oceafion is removed, thefinne may be removed, 
and yet not mortified. 

Secondly,finne may be mortified feemingly,when z 
it is not violent, but quiet ; that is, when an unruly 
affe&ion troubles them not,they thinke that now that 
finne is mortified^but they are deceived/or it is with 
finne, as with a difeafe ; A man that is ficke of a fta- ^i m ^ et 
ver,fo long as he is afleepe he feeles no paine,becaufe 
fleepe takes away the fenfe of it; but when he is awake 
thenprefentlyhee feeles his paineafrefh : Evenfo, 
when finne doth awake them out of fleepe, then they 
fhall finde it was not mortified,but they only afleepe. 
Sampftn, ludg. 1 6. fo long as he was afleepe in his hn 9 
thought all was well, and that his ftrength was not 
gone y Ipvt -when he awakes out of fleepe, his finne 
awakes," and then with much ibrrovv hee findes that 
his finne was not mortified, efpecially when hee fell 
into his enemies hands. 

t Thirdly,finne may fee me to be mortified when it j 
is but removed from one finne unto another, . when it 
is removed from a lefle to a greater, or from a greater 
ro-alefle. As for example, A man may not be fo co- 
vetous as he was, and thinke with himfelfe that this 
his finne is mortified, when as indeed it is not ijnor- 
dfiedj but onely removed unto another 3 for now it 

may 



$ The Doftrine of'MwtificatUn; 

may bchceisgrownc ambitious, and fectes after hoJ 
nour,and therefore it ftands not now with his reputa- 
tion and credit to bee covetous : hereupon he may 
grow bountifull, and nevcrthelefle his finne of covc- 
toufneffe be unmodified: Andfo for drunkennefle, 
and fuch as defire pleafure, their mindesand delights 
may be chaaged,anckhe finne of the f oule be ftot yet 
mortified. Sinne is to the foule as difeafes are to $he 
body : now we kno w,that difeafes of the body ufual- 
ly remove from one place to another, or at the leaft 
growfromalefleto a greater: fo it is with finne in 
the foule,it will remove from one faculty to another. 
Fourthly, finne may feeme to be mortified when the 

* confciencc is affrighted with the Judgements of God 
cither prefent upon him, or threatned againft him: 
now by the power of reflraning grace a man may be 
kept from finne ; that is, he may fo bridle his affaftf- 
ons,that he may keepe finne from the a&ion, he may 
forfake drunkennefle* covetoufnefle, pride, and the 
1 ike, and yet his finne be not mortified : for here is the 
difference betweene a man that hath his finne mortifi- 
ed,and one that hath not $ The firft is alway <<tarefull 
that his finne come not to a&ion, hee is carefull and 
watchfull over his wayes and heart, as well when the 
Judgement is removed, as when he feeles it : but the 
other hinders not finne longer than tke hand of God 
is upon him s remove that, and then his care is re-- 
moved. 

* Fifthly, finnemayfeemetobe removed and mor- 
Simi/i^ t&ed when the Zap and ftrength of finneis dead, that 

is,wheh the ftrength of Nature is /pent. As the Lamp 
goes out when oyle is either not fupplyed or takea a* 

way, 



The Dcffirine cf Mortification 9 

way, and yet the Lampe is ftill a Lampe, frr let oy le 
be fupplicd,and fire put unto ir, and it will burne ; fo 
there may be not theadion, and ye: fimc is not mor- 
tified in the hearty for he is as well affected to finne as 
ever hee was, onely the fap and ftrength of nature is 
gone s but if oyle were fupplied, that is,if ftrength of 
nature would but returne,finne ™uld be as quick and 
vigorous as ever it was. 

Sixthly, good Education ; when a man is brought $ 
up under good parents, or matters, he may be fo kept 
under thatfinne may feeme to bee mortified, but let 
thofe be once at their o wne ruling,then it wil appeare 
that finne is not mortified in them ; that is,, that they 
have not loft their fwintfh difpofition, onely they are 
kept from fouling of thcmfelves : As a Swine fo long $ m ;fc 
as flie is kept in a faire meadow cannot foule her felfe, 
but if you give her liberty to goe whither lhelift, (he . 
wil prefently be wallowing in the mire;even fo,thefe 
arc afhamed to defile themfelvcs whileft they are un- 
der good education ; but opportunity being offered^ 
it will foone appeare finne is no: mortified. 

The Ufe of this,briefly,is for Examination unto e- yfc 
very one te enter into his owne heart, and examine 
himfclfe by thefe rules whether his finnebemoitifi- 
ed,or no j and accordingly to judge of himfelfe. 

The fecond Queflion is for the comforting of weak 'Qg*A a °. 
Chriftians : Seeing there is corruption in the heart, 
howfhall I know that the lufts and ftirrings of the 
heart proceed from a wounded Corruption^ or clfe is 
the Adion of an unmodified luft { Awf. 

To this Ianfwer, You fhallknow them by thefe ^nM^ 
rules; momfici . 

C Tirft 3 



Ill 



to The DoSirlneoj Mortification. 

Firft,you (hall know whether the luftin the heart 
be mortified, and proceed from a wounded heart or 
no, by the ground of it s that is,if it proceed from the 
right root,or arifefrom a deepe humiliation wrought 
upon the fouk, either by the Law, or by the Judge- 
ments of God,\\ hereby the Confcience is awakened 
to fee finne in its owge nature ; and then a railing up 
of the foule by the apprchenfion of the love of God 
in Chrift, and out of a love unto God to beginne to 
rnortifie finne:if the heart in this cafe do fight againft 
thefpirit, that is, the luft of the heart, itisbecaufeit 
hath feceived the deadly wound 5 but if it be not out 
of love unte God that thou mortified fmnc, if thy 
hearc,in this cafe, have much rebellion in it, whatfo- 
ever thou thinkeftof thy felfe, finne is not mortified 
in thee : Every thing proceeds from fome Caufe - y if 
rhe Caufe be good, the EfFecft muft needs bee good 
likewife : as (for inftancc) if the tree bee good, the 
fruit muft be good ; but if the tree be evill, the fruit 
cannot be good : Let every man therefore examine 
himfelfe upon this ground. , 
a* Secondly,you fhall know it by the generality of it : 
For Mortificationis generall^and as deaths unto the 
members of the body, fo is Mortification unto the 
members of finne : nowyou know that the nature of 
death is to feize upon all the members of the body,ic 
leaves life in none ; fo, wheie true Mortificationis, it 
leaves life in no finne ; that is, it takes away the 
commanding power of finne: For what is the life of 
finne,but the power of finne < take away this power 3 
and you takeaway this life.Thorefore itis notfuffici- 
ent to rnortifie one fio>but you muft morufie all fins 5 . 

to. 






the DoSriaeofMertifeationi \\ 

to which purpofe the holy Apoftie here bids them 
Mortfaiwhcn he had exhorted them unto the general 
of mortification,then he fubjoynes divers particulars, 
as, Fornication, UncleanneiTe > of which hereafter, 
(Goda(filling)you (hall heare. Hence then you learne 
itwillnotbeiufficientfor you to leave your cove- 
toufnefle,butyou mull: leave your pride, yourvaine- 
glory : So alio when thou haft flaine finne in thy un- 
derstanding, thoumuftmoriifieitia thy will and af- 
fections ; fl \y finne firft in thy foule, and then flay it 
in the parts of thy bodie ; and fo examine yourf elves 
whether you finde this worke of Mortification to be 
generall. 

Thirdly,you (hall know whether your luft be mor- 
tified by this; Looke if there be an equality betweene 
the life of grace,and the death of corruption ; thatis, 
if you find grace in meafure anfwerableunto the mea- 
fure of corruption which is mortified in thee, it is a 
fignethy finne is mortified^ for as there is a dying un- 
to finne,fo there will be a quickening unto feoliadTe; 
feeing the new man will beginne to revive, when 
the old man begins to dye - y Grace will grow ftrong, 
when Corruption grovyes wcakes and Therefore the 
Apoftle faith, Gmv in Grace, iindm the knowledge of out 
Lwdlefm Chrifi^ 2 Pet. 3 . 1 8 . As if he Ihould fay, you 
fliall find by this whether thecorruptionof nature be 
flaineinyou,ifyou/^//i/?, (as in the former verfe) 
w liich you cannot do unleflegrace grow,except there 
be a proportion betwixt the life of grace ? and the 
death of corruption : Therefore examine your felves 
by this, whether you doe finde that you are quick- 
ned in grace, to pray, or heare, which is aa excel- 

C 2 lent 



14 The DoBrinc o] Mortification. 

lent figne that finne is mortified. 

Fourthly, you dial 1 know whether your lufts are 
mortified by the continuance of them : For if finne 
be mortified, and have received her deadly wound, 
it will bee but for the prcfent, it will not continue • 
it may well rage and -trouble thee for athne, but it 
is onelynowand theoby fitSjWhereasanunmortified 
Simile 9 Juftevcrrageth. It is with finne in this cafe, as it is 
with a man that hath received his deadly wound 
from his enemy, hee will not prefentlyflye away, 
but will rather runne more violently upon him thar 
hath- wounded him ; yet let him bee never fo vio- 
lent, inthe middle of the action heefinkesdowncj 
whenheethinkesto doe the moft harme, thenheeis 
the mod unable, becaufe he hath received his dead- 
ly wound/ whereby hee hath loft the ftrength and 
power of nature which otherwife might have pre- 
vailed : fo it will bee with finne, and with a morti- 
fied lufty it may rage in the heart, and feeme to beare 
fway and rule over thee as lord, but the power and 
ftrength of finne is mortified, and finkes downe,wan- 
ting ability to prevailed and why i becaufe it hath re- 
ceived its deadly wound : Indeed the moft honei't* 
man, and the moft fan&ified that is, may have luft in 
his heartland this luft may many times for the prefent 
be violent ; yet though ir rage, it cannot rule $ it may • 
ftrivc, but it cannot prevaile : therefore you may try 
your fel ves by this, whether the corruptions and ftir- 
angsof your hearts proceed from a mortified luft, 
or no. 

' Now feeing Mortification is fo hard a worke, and 
;;et a worke that of necelfity muft be done : Men aI-< 

fo 



Yhe Boftrine of Mortification^ if 

o be fo hardly drawne to mortifie their lufts, which 
hey account as a part of themielves, not to be parted 
withalljforNature her fclfc hath implanted this pi in- 
ciplcin them,Everyman ought to love himfelfe,what 
then Should move any man to mortifie his lufts^there- Five Motives 
fore for the better perfwading of men unto this work f ? Morrific *r 
we will lay downe fbme motives to move every man 
to mortifie his corruptions. 

The firft Motive to move all men to mortifie i 
finne, is, Becaufe there is no pleafure in finne : Sinne CMotivel ■ 
cannot content the foule^ for this is the nature of 
finne, the further a m:m goes on in finne, the fur- 
ther he goes on in forrow/or in every degree of finne 
there is a degree of forrow : As on the contrary, 
unto every degree of Grace, there is a degree of 
Joy ; I fay, the more thou getteft of grace and ho- 
linefle,of Faith and Regeneration, the more peace 
of Confcience aud fpirituall Joy thou getteft; for 
Grace as naturally produceth Joy, as finne for- 
row. Now if men did but confidcr this, that is, 
if they had any fpirituall understanding to know 
that degrees of finne did bring degrees of for- 
row, they would not.fo runneunto finne as they 
doe. 

■ But they will objeft unto mee, You are deceived, \ 
for there is pleafure in finne: wee have found plea- °*' e "i - 
furein finne, and what will you per fwade us againft 
our knowledge jf Have wee not reafbn todiftinguii]i 
betwixt things which wee know -are of a contra- 
ry nature? Will you perfwade men that honie is 
not fweet, who have tafted of it * If you Should 
kring a thoufend arguments, they will not prevaile: 

C 2 even 



<*4 The DoStrine of Mortificdtionl 

even fo we have felt fweetneffe in finne, therefore we 

lAnfwi caancHj be perfwaded to the contrary. 

To this I anfwer, That the pleafure that is m finne-, 
(if there bee any pleafure) is no true folid pleafure, 
but aficke pleafure • fuch a pleafure as a man that is 

Smite* ficke of a Feaver hath, a pleafure to drinke $ not be- 
caufe he hath a love to drinke exceflively, but becau/c 
it is pleafing to his difeale : even f o, when men finde 
pleafure in finne, it is not becaufe it is true pleafure, 
bat becaufe it fuits with their difeafe- that is, with 
their finne. Now that this is no true pleafure, ap- 
peares,becaufe that which gives true content unto the 
foule is Grace,which ever is accompanied with Faith 
in Chrift; and this works that peace inthe foule which 
pdjfeth allunderjiandwg,PhiL^.j. whereas finfiemakes 
not peace but warre in the foule 5 and where there is' 
vvarre in the foule, that is, where the faculties of the 
fouleareinacombuttionamongft themfelves,- there 
canbenoplealure. A man that isficke of a dropfie 
may have pleafareto drinke, but his pleafure depends 
upon hisdifeafe 5 if the difeafe were removed, the 
pleafure would ceafe. 
t The fecond Motive, is, Becaufe when men goe about 

:dMvi* tofatisfie their luHsjtheygoe about an endleffeworke: Now 
men in outward things would not fet themfelves a- 
bout a work if they did but know beforethat it would 
bcendlcife 5 that is, that they could never finifli it ; 
for every one loves to goe about things of a finite na- 
ture,which may be accomplifhed : even fo,if men did 
but know the nature of finne, they would not give 
themfelves to fatisfie their lufts, becaufe they goe a- 
boutaworkethatisendleffe : for the nature of finne 

is 



Tbs Doftr'me of Mortification, I § 

is like the Hor/eleech which theWife-manfpeakcs 
of, Prov.^o. 15. that the more it is given, the morek 
craves,butis never fatisfied;fo,the more you feeke to 
fatisfie finne, the more it defires; like the fire, the 
raore you caft into it, the more it burnes : but if you 
will quench it,then detraft from it s fo,if thou vvoul- 
deft have finne todye,then detract from thy pleafure, 
from thy covetoufnefle, from thy pride. A man that 
is ficke of a Feavcr,if you would not increafe his heat 
then keepe him from cold drinke, and other things 
that arecontrary to it ; but if you doe fatisfie the dif- 
cafe in thefc things, you doe increafe it : fo, if you 
would not goe about an endlefle worke, give your 
lufts a peremptory deniall,pleaie not finne; for if you 
doe, you will difpleafe God : let this therefore move 
men to mortifie their lufts. 

The third motive to moveall men to mortinefin,is, V 
becaufe of the great danger it brings a man untojx. makes oW * 
a man Iyable unto all the Judgements of God, it 
takes Godsfpeciall prote&ion from a man, it fils the 
heart full of ilavifh feare; it is like a quagmire which Simik. . 
may feemetobe firmeandfolid, but being once ink, 
the more you ftrive to get out,the greater danger you 
arc in : Like a bird that is taken with a gin, the more 
fhee feekes to efcape,the f after fliee isholden by it $ 
fo it is with fiane,it carryeth a faire /he w,it will pre- 
tend much good, . but take heed of falling into it, for 
if you be once in it,it will be a hard matter to efcape. 
TheUnderftanding is thePorter of the foule,fo long 
asthereisfpiritualllifeinthefoule, the reft of the 
faculties doepartake of it, and fothe whole isprcfer- 
ved j .now finne blinds the underfeeding, and when 

the- 



Zjttetivs. 



How finne 

couzcr.s. 
I 

.lPct.i*.'4< 



1 6 The Doftrine of Mortification. 

the understanding is mif-informed, it mif-informes 
chc will znd affections j that is 3 it breeds a diforder in 
theibule: and when once there is a diforder in the 
foule, and among the faculties, then the meanes of 
grace becomes unprofitable : To this effeft the Apo- 
ftle faith, They became blindein their underftandwg- 
and then they fell unto noy fome lufts, giving them- 
felves unto a cuftomary finning, they became -blindc 
in their under/landings 5 that is, it put out their eyes, 
it made them blinde as beetles $ and when a man is 
blinde,he will runne upon any danger,becaufe he fees 
it not : even fo, when finne hath put out the eye of the 
minde, the fbule is in marvellous great danger of 
falling irrecoverably : therefore let this move men to 
mortifie finne. 

The-founh Motive to move all men to mortifie 
finne, is, T&ecaukfinne mil deceive men : Now there is 
no man that would willingly be couzencd,every man 
would be plainly dealt withall 5 thereforeif men did 
but know this, that if they gave way vnto their lufts, 
they would befoole them, furely men would not bee 
fo eafily led away by them. But men will not beleeve 
this, they cannot conceive how there fhould be fuch 
deceit in finne,fceing they are of fo neere a conjuncti- 
on^ to be a part of themfelves : and therefore I will 
fliew you how finne doth couzen them, and that in 
thefe particulars : 

Firft, it makes amanafoole, by blinding the un- 
derftanding ; and when he is thus blinded, hee is led 
away to the committing of every finne : and therfore 
it is f lid, 1 Pet. 1. 14. Not f aliening yonr felves accor- 
ding to the former lufls in your ignorance 3 that is 5 before 

you 



the DoftrkYofMonifcMion* lj 

you were inlightned, your lufts had made you fooJcs 
by taking away your under/landings, and putting out 
-the eie of your minds,but now Eifhion not your felvs, 
fuffer not iin to blind you againe, feeing you now fee 

Secondly,it doth couzen you by making largepro- 2,* 
mifes : if thou wilt be a wanton perfbn, it will pro- 
raife thee much pleafure 5 if ambitious,much honour^ 
if covetous, much riches : nay, if thou wilt be fecure, 
carelefle,and remifle for fpirituall things^s grace,and 
juftification,and remiffionof fins,it will make thee as 
large a proffer as the devil fomtime made untoChrifi: 
jl^tf.4.4. All the fe things will t give thee, if thou wilt fall ^,4,4. 
downeandworfcif we-So^it i^iay behe wil promiftthee 
falvation and life everlafting,but he will deceive thee, 
for it is none of his to beftow; if hee give thee any 
thing,it fhall be that which he promifed not, and that 
_ is, in the end 5 horror of confeience and deftrudion. 

Thirdly 5 by promifing to depart whenfbever thou 3? 
wilt have it:Oh,faith finne,but givemeentertainment 
for this once,be but a littlecovetous, a little proud or 
ambitious,&I wil depart whenfoever thou wilt have 
me : But give way unto Cm in this cafe,and thou (hale 
find it will deceive thee ; for finne hardens the heart, 
duls the fcnfes 3 and makes dead the confeience/o that 
nowit will not be an eafie matter to difpofleffe finnc 
when it hath taken poffeflion of the foulc. It .is not 
goodtoletatheefeenter inro the houfeupon /uch 

conditions,thereforetheApoftlcfaith^//^.3.2^. < r^Heb.5,i^ 
heed left any of yon be hardned through the deceit fuhe(fe of 
finne ; thatis 5 <inne will promife you this and that^but 
beleeve it not 5 it will deceive you. 
Fourthhyn the end when we thin} e it ihould be our 
D friend^ 



Ulfttivtl 



R£SS,6j?,' 



LMrtivi 



Rom ,£,!£• 



lo The DtGtrine of Mortify atiw. 

friend,-itwillbeour greateft enemy: forinftead of 
life,it will give us death; it will wimeflfeagainftus, 
that weare worthy of death, becaufe we have negie- 
&ed the meanes of grace, neglected to hcarc, to pray, 
and to conferre^and what was the caufeof this reraif- 
nefle but finne, and yet it accufeth us of what kfelfc 
was the caufe. Now what greater enemy can a man 
polfibly.have than he that fhall provoke hint to a wic- 
ked fa<ft,and then after accufe him for it \ therefore lee 
this move men tomortifie their lufts* 

The fifth Motive to move all men to hate finne, 
is, Becaufe it makes us Rebels againfl God > and who 
would beeaRebell, andTraytouragainftGod and 
Ghrift, who was the caufe of his being f TheApo- 
ftle faith, Being fervants ttntofime, rve become fervants 
of unrigheoufnejfe 7 Rom.6. 19. that is, if we fuffer finne 
to reigne in us, then we become fervants of unrighte- 
oufnefle, rebells unto God,and enemies unto Chrift, 
who love righteoufneffe : now he that is a friend unta 
God, loves that which God loves, and hates that 
which God hates;but he that is not,loves the contra- 
ry/or unrighteoufneflciscontrary toGod,and he that 
loves ir, is a rebell againft God : Every luft hath the 
feed of rebellion in ir,and as it increafeth,fo rebellioa 
incrcafcth: therefore let this raovementomortifie 
finne. 

The fixth Motive to move men to mortifie finne, 
is, Becaufe finne mil make us (laves to Sato*: The A° 
poftle faith,That to wh&mfoever you yedd your [elves fer~ 
vantsto obey ,hisferv Arts youaret<w>k0tnyouobey y R0m.6* 
16. that is, if you doe not mortifie your lufls, you 
Will be flaves to your lufts, they will beare rule over 



the DoSiifmofMonifcMion. 1 1 

you^ and miferable will be your captivity undcrfuch 
a treacherous lord as firuie is : therefore if you would 
have Chrift to beyourLord and Mafter,ifyou would 
be free from the flavery of Satan,then fill a flaying of 
your lufts, otherwife you cannot be thefervants of 
God:let this move men alfb to mortifie finne. 
Nowtoraake fomeufeof ittoourfelvesrThefirft y/ei) 
confe&aryor ufe ftandsthus ; Seeing the Apoftle 
&ith, If you be rifen with Chrift, then mortifie ywr earthly 
members ,therfore Mortification is a figne wherby you 
may try your felves whether you belong untoGod or 
no*ifyou be rifenwithChrift,thatis,if thelife of grace 
be in you,it will not be idle,but it wil be imployed in 
the flaying of finne. Now if Mortification be not in 
you, you can then claime nointcrcft in Chrift, or in 
his promifes; for hee that findes not Mortification 
wrought in him,he hath neither Intereft unto Chrift, 
nor to any thing that appertaines unto Chriffcand fee- 
ing this k (by let us be taught by it, that every one 
ihould enter into examination of his owne heart,to 
find out the truth of this graceof Mortification,efpe« 
cially before he comeunto the Sacrament ; for if we , 
iinde not Mortification wrought in us, we have no 
right to partake of the outward fignes. 

The fecond Ufe or Confe&ary, is,That feeing the Vfi *« 
Apoftle [d\xh>MMijie 5 hereby afcribingfome power 
unto the Coloftms to mortifie their Corruptions; as if 
bee fhould fay. You prof effe your felves to bee rifen 
with Chrift, then let that life which you have recci- 
ved,flay your corruptions. Hence wenote,that there 
was and is in every regenerate man,a ccrtaine free wil 
g todoegood. Nowwhcnwefpeake of free will, I 

D 2 doe 



%o Tht Doftme of Mortification. 

doe not meanc chat Free- will which is in controverfic 
nowadayes, as though there were fueh a thing inhe- 
rent in us-, but this which I fpeake of,is that freedomc 
of will that is wrought in us after Regeneration 5 that 
is, when a nun is once begotten againe>there is a new 
life and power put into him, whereby hee i* able to 
doe more than he could pofliblydoe by nature : and 

x Ti».i.'^. therefore the ApolUe faith unto Timothy, Stint uf tht 
grace that if inthee, 2 Tim. 1 . 6. that is, thou haft given 
thee the gift of inftru&ion, the life of grace is in thee, 
therefore ftirrc it up, fetit onworke, ufe the power of 
grace to doe good : which fhewes that there is a cer- 
taine power in the regenerate man to doe good : for 
although by nature we are dead,yet grace puts life in- 

$imifc to us ; As it is with fire, if there be but afparke, by 
blowing, in time it will come to a flame 5 fo where 
there is but a fpark of the fire of grace in the heart,the 
fpirit doth fo accompany it that in time it is quickned 
up unto every Chriftian duty. 

0k8.u g ut y 0u w iU fyy unto me, Wherein is the regene- 
rate man able to doe more than another tnan,or more 
. than he could doe t • 

r Atmf. u ^° I anfwer, that the regenerate man is able 
to doe more than hee could doe, inthefe two parti- 
culars: 
Firft, he is able to performe any duty 5 or any thing 

The power of ^ oc * commands,according to the proportionof grace 

a regeue;«e that he hath received $ butjf the duty or thing exceed 

***• the grace that he hath received, then he is to pray for 

an extraordinary helpe of the fpirit : but he could not 
doe this before, neither is it in the $) wer of an unre- 
geiierate man to doe it«. 

Second- 



? ThsDoftrineof Mortification* *g 

Sccondly,he is able to refift any temptation or fmnc, 
if it be not greater,or above the meafure of grace that 
he hath received > if it be a temptation of diftruft,or 
impatiency,or preemption, if it exceed not the mea- 
fure of grace that he hath received, he is able to put 
It to flight 5 but if it doe exceed, then hee is to pray 
for an extraordinary helpe of the fpirit : now the un- 
regencrate man hath no power to refift finne or temp- 
tation in this cafe. 

Butyou will fay againe,that there is no fuch power ohuUa* 
in the regenerate man,for the Apoftle faith,GW. 5. 1 7. 
Theflejhluftetkagainfttheftirit. andthe fpirit againfl the Gal-M7. 
fifb ; andthefe are contrary one to the other Jo that you can- 
not doethe things that you would. 

To this I anfwer 5 It is true, that in the moft fanfli- . r , 
fied m&* that is,there is corruption $ and this corrup- t/tn J w%2a 
tion will fight again ft the fpirit, and may^bmetimes 
hinder good 5 but it is then when it exceeds t^ie mea- 
fure of grace hee hath received ; neither is i\ alway 
prevailing in this kinde, for when it exceeds jnor the 
gracc,the fpirit overcomes it : neither doth itdlwayes 
continue j it may be in the heart, but it cannot reigne 
in the heart 5 it may be in the heart, as a theefe in a 
honfe,not to have refidence and a dwelling place, but 
•for a night and bee gone $ ib this- lu ft in the heart 
of a regenerate man dwels not there ^ that is, it doth 
not alwayes hinder hfm from good, but for a time, 
and then departs : butit is not thus with an unregene- 
rateman, finnetakespefleffionand keepes pofleffion 
of his heart, # 

The third confedtary or ufe ftands thus^feeing the A- Vfi & 
poftlefaith,wtf/^that is,do not only abftain fro the 

D % out- 



i 4 The DoUrine of Msrtijuttlon. 

outward a&ions of finne, but from the thought of the 
heartsforMortificationisaflayiqgofthecvilldifpo- 
fition of the heart, afwell as the flaying of the anions 
of the body ; Mortification is firft inward, ahd then 
it is not c- outward : Hence we gather t\ lis point, That it is not 
S^Jfi'n^'fficieat for a man to abftayne from the anions 
in ihc aaion, of finne,but he muft abftaynefrom finnc in his heart, 
buc " ® uft bc if he would prove his Mortification to be true.- z Pet. 
Kuhefacarc. 2 ^ the Ap ft!efaith,thattheir^fF^/W/^/4. 
Mterj: Nowluftisnotinthecye, but in the heart; 
but by this he fhewes, that it is the fulnefle of finne to 
the heart, that iils thceyes 5 therefore looke unto the 
heartjfor the anions are but the branches,but therooc 
is in the heart 5 that is,whatfoever evill a&ion is in the 
hand,it hath its firft breeding in the heart ; if there- 
fore you would remove the effe<5i, you muft firft re- 
move the caufe: now the caufe, if it bring forth an e- 
vill effect, is the greater evill 5 as the caufe of good is 
greater than the effeCt it produceth : even fo the finne 
of the heart, becaufeitisthccaufeofeuilla<5iions,is 
greater than the evil that it prsduceth.Then think not 
with yourfelves 3 thatif you abftain from the outward 
grofle aftionsof finne, that finne is mortified in you j 
but goe firft unto the Caufe and fee whether that e- 
vill difpofition of the heart be mortified, whether 
there be wrought in you ane^v difpofition to good, 
, , and a withering of all inordinate affe&ions. 

Butyou will fay unto me, Our Saviour faith, that 
Every mmjball hejndgedby bis mfkes : andthe Apo- ( 
ftle faith, that Every man jhall receive dccvrdmgto the 
nwkes done in the bodie : by which it appeanes, that a 
man fhall not be judged by the thoughts of his heart, 
but by his a&ions* To 



* Tb$ DoBrlnc of Mortifietfkn. 15 

To this I anfwer ; It is true, that, men (hall bee e/*/^fc 
judged by their workes,becaufea&ions declare either 
chat good that is in the hearr,or the evill that is in the 
heartj fo that he will jifdgerhe heart firft as the caufe, 
and then thea&ions as the e£fe&s.ifcw.8. 27.1^ faid, 
He that fearcheth the hearty knoweth the mindofthejpirit? 
fo it is as true^that he knowes theminde of the flefh ; 
that is,the actions of the unregenerate parr. N ow as 
the fap is greater in the root than in the branches, fo 
the greater finne is in the heart, and therefore it fhall 
receive greater punifhment.Therefore if the rootbe 
not purged, notwithstanding thou abftainefrom the 
outward anions, thou haft not as yet mortified finne^ 
.. becaufe thy heart is impure $ and feeing God will 
judge us by our hearts, if we have any care of our fal- 
vation, Jet us labour to cut off the buds of finne that 
fpring from the heart. 1 

The fourth Confe<3ary,or Ufe,ftandsthus 5 fee- '"** 
ingthe Apoftleexhortsthe Colofsiansio mortifie their 
lufts,who had fet upon this worke already 5 hence we 
note this point, That no man is io holy or fan&ified, No man 0> " 
but he had need ftill to be exhorted to Mortification: hol v b J" . 
Forhowfoever it be true,that in the regenerate finne fc^ta**"^ 
hath received a deadly wound, yctitis not fo killed 
but there i$ ftill fap in the roor,from whence fprings 
many branches; and therefore had need of continuall 
Mortification,becaufe the flefh wil ftil tuft againft the 
ipirit^and although there is fuch corruption in them, 
yet are they not under the power ofit,neither doth it 
beare rule in them : let them therefore that have not 
fet upon this worke of Mortification,now beginne to 
mortifie their luft 3 and let all thole chat have alrea^ 

dy 



i 4 the DoStrine of Mortificdthn. 

dy bejunne, continue in this worke. Thus much for 

Mc«ne$how But youwill fay unto raee, How fhall wee attainc 

ttonSon tIlis workc of Mortification * and therefore here will 
' IlaydBwnefomemeanes how a man may come to 
this worke of Mortification'. 

Thefirft meanes is to endevourto get a willing 
Means to get heart to have your finnes mortified; that is, a holy 
a willing hart diHike^nd a holy loathing of them , with a defire of 
the contrary grace: If men did but fee what an excel- 
lent eftate regeneration is, it would breed in them a 
holy defire of Mortification ; therefore our Saviour 
faith,when hisDifciplescame to him and complained 
of the weakenefie of their Faith, Matth. 1 7. If ye have 
Fatth as agraincof Muftard-feed, yee Jball fay um$ thti 
nwuntaiM^Remwe^anditfhdl bee removed. Byfetting 
forth the excellency ofFaith,he takes painsto worke 
: in them a defire of it ; even fo, if a man once can get 

a defire but to have his finne mortified, hewillpre- 
fcntly have it ^ for Chrift hath promifed fr, Mat. 5.9. 
Blcjfedaretheythat hunger andthirjl after rigbtemfneffe, 
for tbey fhall befxt is fed ; that is, they wkich hunger in 
generall for any part of rightcoulneffe, they ftiall be 
filled: therefore if we can come but to hunger, efpe- 
cially for Mortification, which is the principall part 
of righteoufneffe; I fay,if we can but come unto God 
intruthwitha willing heart, and defire it, we fhall be 
fure to have it : for befides his promile, we have him 
inviting ofus to this worke yMat. 11 .2S. Comeuntomc 
all youthat are weary and heavy Idden, andlwilleafeytu : 
Now what will hee eafethem of, the guilts no.- 
(though it bee not excluded) but principally of the 

com- 






The DoUrine of MortificAtkn. 2K 

commanding power of finne •> that he may not onely 
be free from the guilt of finne, but from the power 
of finne,that he may have his finne mortified and fub- 
dued. Now what elfe is the reafon that men have not 
their finnes mortified, and that t here* is fuch a com- 
plaint of unmodified lufts and afFediorts,but becaufe 
they come not with a willing heart : their hearts are 
unftable, they are willing and unwilling ; willing to 
leave finne, that they may be freed from theguilt^un- 
willing to leave the pleafure they have in finne.- there- 
fore., faith one, I prayed often to have my finnes for- 
given,and mortified, and yet I feared the Lord would Au l H t* 
heare my prayers : fo it is with many in this cafe/hey 
pray for Mortification, butitisbutverball, it comes 
not from the heart ; that is, from a willing minde : 
therefore if thou wouldelt have thy finne mortified, 
labour to get a willing heart. 

The fecond meanes,if you would have your finnes 2 
mortified, is this. You muft takepaincs ; Mortificati- Meanes,T© 
on is painfull and laborious,and yet pleafant withall; ab^"™* r 
it willnotbedonebyidleneffe, aflothfull man will 
never morr fie finne, for indeed it is a worke that de- 
fires labour: every thing that is of great worth, if it 
maybe attayncd by indufhy,deferves labour , that is, 
the excellency of it challcngcth it of men : even fb, 
the excellency & precioufneffe of this work of Mor- 
tification,becaufe it is a thing of much worth,deferves 
labour at our hands : Theknowledge of everyArt re- ^- m ^ % 
quireth labour and induftry,and the greater myfterie 
that is infolded in the Sriet)ce,the grearcr labour it re- 
quireth .-even fo,Mortification requireth much paines, 
for it difcovereth unto us a great my ftery^the my ftcrv 

E of 



* 



%6 The Dofirine of Mortification. 

of finne, and the bafenefle of our nature,and alfo the 
excellencies that are in Chrift, both of Juftification 
and remiffion of finnes. And this neceflarily flowes 
from the former 5 for ifthere be a willing minde in a 
man to mortifie finne, thai certainly he will take any 
paines that he may attaine unto it,as the Apoftle faith 
1 Cor. 9.26. I runne not in vmne^ts ontthat beats tbeayrc: 
that is, I take paines, but it is not in vainc 5 1 take no 
more paines then I muft necds/or if I did take lefle, 
Icould not come unto that I am at. The lefle labour 
that any man takes in the Mortification of finne, the 
more will finne increafe ; and the more it increafeth, 
the more worke it maketh a man have to mortifie it : 
therefore it (tends men upon to take paines with their 
corruptions in time, that fo they may prevent grea- 
ter labour: and this meets with the erroursof cer- 
tainemen. 
fibors of men Firft,thofe that thinke that all finnes have the like 
feadoM ° KI " P ro P ortion of labour in mortifying ; they thinke that 
j * a man may take no more paines for the mortifying of 
one finnc, than another ; butthefe men are deceived, 
foral finnes are not alike in a man,butfome are more, 
fome are lefle violentjand accordingly, Mortification 
Simik. muft be anfwerable unto the finne. It is with Mortifi- 
cation in this cafe,as it is with phyfickein difeafes-all 
difeafes require not theiame phyficke, for fome di£ 
eafes mufrbe purged with bitter pils,others not with 
the like fliarpnefle: againe,fome phy ficke is for weak- 
ning, others for reftoring the ftrength : even fo there 
are Tome finnes, like that devil 1 which our Saviour 
fpeakesof, that cannot be cafiout but by fasting and" 
frayer; that is ? they cannot be mortified without much ■ 



the DoSirinc of Mortification. 27 

palnes ; for if it be a heart- finne, that is,a finne that is 
deere unto thee, a beloved bofome finne, (as all men 
are marvellous fubjeft to love fome finne above ano- 
ther,) there muft be, for the Mortification of this, a 
greater labour taken then for a lefle corruption : thefe 
are called in Scripture,the rtgkeye,md theright hand^ 
and as men are very loth to part with thefe members 
of thebody, even fo are they loth to part with their 
beloved finnes which are deere unto them* 
The fecond error,is of chofe that thinke if they have- 
once mortified their fins,it \s fufficient, they need not 
care for any more,they have now done with this work. 
But thefe men are deceived, for they muft know that 
the workeof Mortification is acontinuall worke, be- 
caufe the heart is not fomortified,but there is ftill fin- 
full corruption in it; Co that if there be not a continu- 
al workc of Mortification, it will prove filthy. The 
heart of man is liketheballaftof a (hip that leakes, Smite'* . 
though thou pump never fo faft,yet ftill there is work: 
even fo, the heart is a fountaine of all manner of un- 
cleannefle, there is much wickedneflein it^ therefore 
we had need pray for a fountaine of fpirituall light ; 
that is, of fan<fhfication,that we may not be drowned 
in our corruption:Or,it is like a brazen Candlefticke, ^. . \ 
which although it be made marvellous cleane, yet it mt e 
will prefently foyle,and gather filth ; fo it is with the . 
heart of man, if this worke of Mortification doe not 
continue, it will foyle and grow filthy. 

Now in this worke of Mortification, the Papifts The ftujtieflc 
feeme to take great pains for the mortifying of finnc; * ai " ne °f thc . 
and indeed they might feeme to us to be the only men^f* in Ai * 
thattakepaines for this grace, if wee did not meet 

E z with 



2 8 The Do Urine of ^Mortification. 

with that Claufe, Col, 2.23. wherethe Apoftle faitb^ 
that this atfii&ing of the body is but formall,iw//-w*r- 
jh/p > they prefcribe for the difcaic a quite contrary 
medicine ^for as the dif eafe is inward,fo the medicine 
mud be inward : Now Mortification is a turning of 
the heart, a change of the heart, a labour of the hearr, 
but whipping and beating of the bodyis but as it were 
the applying of the plaifter ltfelfe ; for an outward 
plaifter cannot poffibly cure an inward difcafe 5 that 
is, a difeafe of the foule; but if the difeafe be inward, 
then the cure mart bee wrought inwardly by the 
Spirit. Notwithstanding, Iconfefle there are out- 
ward meanes to be uied, which may much further the 
worke of Mortification,butyct we muft take heed of 
Tbe outward deceit that may be in them, that wee doe not afcribe 
mcancs which t he worke unto them ^ for if we doe, they will be- 
[ifictcToa ° r " comc ^ares unto us; and therefore to prevent all dan- 
ger ofdeceitfrom thee, I will here fit them downe. 
Fiift-.modera- The firft outward meanes, is, A moderate ufe ofiw- 
^^^Mtbings^ &**> when men ufe lawfull things in a 
lawfull manner j as a moderation in dyet, in clothes, 
in recreations, and pleafures, a moderate life of a 
lawfull calling, and many more which may bee 
meanes to further this worke : but yet wee muft 
Exreffein ta ^ c heed of excefle in thefe lawfull things 5 that 
kwfui things, is, wee muft take heed that wee doe not goe to 
ngerous. t fa t utmoftof them ; for if wee doe, it isathou- 
fandto one wee fhall exceed. As for example, Ic 
is lawfull foramantoeate, andtodrinke, and to 
ufe the . Creatures of God for his nourifhment 3 
and it is lawfull for a man to cloath his body, 
and ufe recreations fo farre forth as they may 

iervc 



The Dofirine of Mo rtification^ 2 9 

ierve for the good of his body ; bat if hee ufc thefe 
inordinately, that is, if he care ro furfet, and drinke - 
to bee drunken, and ufe his pleafure to fatisfie 
hislufts by neglecting his place and calling, they 
are fo farre from being meancs of Mortification, 
that they become utter enemies unto the worke : 
therefore if you would have this outward meanes an 
helpe toMortificatiotyhat is,if you would have them * 
to bridle nature,then lookethat you ufe lawful things 
moderately. 

The fecond outward meanes are Vtnvesand Promt fes 7 Thefecond \ 
andthefein tftemfelves fimply are good, and may ° u c ^ a /vowe$ 
bee a good meanes to Mortification, for they are and prorates 
as an Obligation to bmdea man from the doing 
of fuch or f iich a thing 7 for fo the proper fignifica- 
tion of a Vow is, tobindeaman, as it were, to his 
good behavioural way es provided^that ft be of indif- ^Xil Whc " 
fcrent things 5 that is, of things that be lawful!, clfe 
Vowes binde not a man to the doing of that which is 
evill : now if it be made in things lawful!, and to this 
end, for the brideling of our evill difpofition of na- 
ture, that we will not doe thisorthatthing, or i£ **— * 
wee finde our nature more flibjeS to fall, and more 
inclined unto one finne than another, or more ad- 
duced unto fomepleafure than another, to make a 
Vow in this cafe, it may bee a meanes to bridle our 
aflfeftion in this thing.Bnthere wemuft takeheed,that 
we make them not ofabfoluteneceffity, by afcribing aTcm^d of" 
any divine power to them whereby they are able to and mads.. 
efFc&it, but to efteeme them things of indifference, 
which may either be made or not made, or $lfc they 
become a fnare unto us:Again,ifthoumakeft avow in 

E. 3 this 



%o The DoSirine of Mortification. 

this cafe, that thou wilt not doe fuch a thing,or fuch 
a thing, if it be for matter of good to thy foule,make 
confeience of it, take heed thou breake not thy vow 
with God in this cafe - y for as this tyes thee in a dou- 
ble bond, fo the breach of it becomes a double (inne ; 
3 • Againe, take heed that thy vow be not perpetuall,for 
then it will be fo farre from being a meanes of thy 
good,thatit will be a fnare untoevill ; for when men 
make perpetuall vowes,at laft they become a burden, 
and men love not to beare burdens ; Therefore, if 
you make a vow,make it but for a time ; that is,make 
it fo that you may renew it often, either weekly, or 
monethly, or according as you fee neceffity require ; 
ib that when time is expired, you may cither renew 
them, or let them ceafe. Now if you obferve this in 
the making of your vowes, it may be another meanes 
unto this worke, otherwife it will be a fnare. 
The thirdout- The ^^ outwar d meanes,is, The aruoydmg of alloc 
ward meanes, cafionto finne: Whenamanavoydseither thecompa- 
^°>' din K oc -nyof fuch men as formerly were a meanest© pro- 
onio m, . YO k c hj mto {Jnn^ or the doing of fuch adions as 
may provoke luft or finne in this kinde,or places that 
are infedious this way; this will be a meanes to mor- 
tification. And this we find was that command which 
God layd upon every Nazarite, Ntmb. 6.4. they muft 
not onely abftaine from ftrong drinke, but alfo they 
muft caft out the huskes of the grapes, left they be an 
oecafion of thebreach of their vow : So in Exod. 1 2 . 
1 5 .the children of Ifrael were not onely commanded 
to abftayne from the eating of unleavened bread, but 
it muft be put out of their houfes, left the having of 
it in their houfes fhould bee an oecafion to make 

them 



Th$ Voftrlneof Mortifieation. % I 

them to breake the Commandement: Thus wee fee 
thattheavoydingof theoccafion of finne, will be a 
meanes to keepe us from finne, 

But fome will fay, 1 am ftrong enough, I need not OUt8*> 
have fuch a care to avoyd the occafions of finne : iris 
truest is for Babes^and fuch as are weake Chriftians, 
to abftaine from fuch and fuch occafions ? but as for 
me that have beene aProfeffor along time, and have 
fiich a ftrength and meafure of faith,! need not much 
to (land upon thefe termes. 

To this I anfwer,that this is mens weaknefle thus to ^^ , 
objw<ft,for this want of feare arifeth from the want of 
fpirituall ftrength $ for this is the nature of fpirituall 
ftrength in a man when he feares finneandthe occafi- 
ons of finne, the more he feares in this cafe,theftron- 
ger he is ; and the lefle he feares, the weaker he is • 
theleffe fpiritual ftrength he hath,whatfbevcr be may 
fecme to have : therefore,doeft thou find want of fpi- 
rituall feare in thee,then thou mayft juftly feare thine 
eftate ; for ifthou haft true grace in thee, it will be fo 
farre from making of thee carelefle,thatit will make 
a double hedge and ditch about thy foule. Againe 3 
know that all the ftrength thou boafts of, is but ha- 
bituall grace, and what is habituall grace but a crea- 
ture j and in relying upou itfho* makeftflejh thine amc; 
that is, thou putteft more truftand confidence in a 
creature,thanitiGod, which is a horrible finne, and 
flat Idolatryitherefore you fee this is mens weaknefle 
thus toobjed.. Ttefcurch 

The fourth outward meanes is, Fajling and Pray er, outward 
though abufed by the Papifts,yet very neceflaiy,and ^ n "^ 
a goodoutwardmeanes to Mortification, being ufed prafcr" 

lawful* 



j i The Detirine of Mtrtification. 

lawfully: for what is Fafting but a curbing of the 
flefh,and a pulling of it downe,a brideling of Nature, 
and a kmde of mortifying of the body ? and what is 
Prayer, but a praying or begging of grace,orfor the 
prefervation of grace,and power againft corruptions? 
Thefe t wothings are very commendable, and much 
ufed in the Primitive Church 5 for the Apoftle Garb, 
Let Fafitng and Prayer be made for alltbe Churches which 
ifit had not beene neceflary,he would not have com- 
mended it unto the Church. And I fee no reafon why 
it fhould be (o muchnegle&ed amongft us, efpecially 
at this time, in regard of the affiidlion of the Church 
abroad, whole neceiTity requireth it 5 and alfo being 
a thing fo acceptable toGod,and commendable in the 
Church,I would it were in greater favour and requefl 
amongft us. 

The third meanes, if you would have yourfinnes 
Me*nfs,The roortified, is. To labour to get the afftftance of the 
afliftaiice of Spirit ; for this rru-ft of neccility folio w,or elfe the 0- 
ebefpipr. ther two will nothing availc us • for what will-it a- 
vaile us though we have a willing heart to part with 
finne,and what though we take paines itathe mortify- 
ing ofour lufts, if the Spirit doc not accompany us, 
all is nothing worth* therefore if thou wouldeft have 
this worke effeftually done, thoumuft get the Spirit. 
But this may feeme a flrange thing, a thing of im- 
ObitCu poflibility to get the Spirit ; for you will fay, How is 
it in our power to get the Spirit < How can we caufe 
the Spirit to come from heaven into our hcarts,fceing 
our Saviour faith, lohn 3. 8. that the wmdhlomth where 
k lufteth ; that is, the Spirit worketh where it lifteth: 
now if the Spirit bee the agent and worker of every 

grace. 



The DoSirine of 'Mortification. 3 3 

grace, then how is it in our power to get him 1 

To this I anfwer, ho wfoever I grant that the Spi- ^foer. 
rit is the agent and worker of every grace, yet I fay, 
there may be fuch meanes ufed by us, whereby wee 
may obtaine the Spirit ; and therefore -the Apoftle 
faith, Kom.%. 13. lfyotihve after the flejh yovjhill dye, 
b\tt if you mom fit the deeds of the flejh ym jhall live : 
which muft be done by the Spirit 5 for the Apoftle 
makes us the Agents, and the Spirit the Inftrument ; 
whereby he fhewesus thus much, That it is poilible 
notonelyto get the Spirit, but alfo have th£ workc 
of the Spirit afcribed unto us. 

Now as there is a meanes to get the Spirit,fo alfo How the Sp»« 
there is a meanes to hinder the Spirit j fo that theSpi- r » ™y *> e 
rit may be wonorloft,eitherby the doing or the not WOBor 0i - 
doing of thefe three things t 

Firft, if thou wouldeft have the Spirit, then thou I# 
muft know the Spirit 5 that is, iotoknowhimasto 
give him the glory oftheworke of every grace : for 
how fhall we give the Spirit the glory of every grace 
if we know not the Spirit 1 And therefore our Savi- 
our makes the want of the knowledge of the Spirit 
the reafon that men doe not receivethe Spirit : Iok 
1 4 . 17 . / rv HI fend unto you the Comforter^ whom the world 
cannot receive^ beemfe they know him not : that is , the 
world knoweth not the precioufnefle of the. Spirit, 
therefore they lightly efteeme of him; but you know 
him,and theexcellency of him, therefore you highly 
efteeme of him : The firft meanes then to have the 
Spirit, is, Labour to know the Spirit, that you may 
give him the glory of every grace, 

Secondly,ifthoH wouldeft havethe Spirit^ then 2 ; 

F take 



j"4' 1 Tb* boffirine of Mortification. 

take heed that thou neither refift the Spirit,nor grieve 
nor quench it. 
How the Spi- Firft, take heed thou refift not the Spirit ; now a 
xjtii nfiflcd. man is (aid to refift the Spirit, whenagainft the light 
of nature and grace he refiftcth the truth^that is,when 
by arguments,and rcafons,and ocular demonftrations 
laid before him, whereby he is convift of the truth of 
thcm,yet knowing that theyare truth,hc wil notwith- 
standing fetdowne his refolution that hee willnot 
doe it ; this is to refill: the Spirit : Of this refitting of 
Aft* 6. io 4 & the Spirit we read in Ac7s 6. 1 o.compared with Act. 7 
* J l ' 51. it is faid of 'Stephen, that they were notable to refift the 

Wi [dome ,and the Spirit hy which hefyake * that is, hee o- 
verthrew them, by argument- and reaion, and they 
were convinced in their confeiences of the truth : and 
yet for all this it is fayd, Atfs 7. 5 1 . Tee have alwayes 
refified the Spirit \ as your fathers have done y fo doeyee ; 
that is, ho wibever ye were convid in your con/cicn- 
ces of the truth of this D o&rine which I deliver, yet 
you have fet downe your refolution that you wil not 
obey. Now this is a grievous finnc, forfinncs againfl: 
Godand Chrift (hall be forgiven,they are capable of 
pardon,but the refifting of the Spirit, that is, finning 
againft the light of the Spirit, is defperate and dan- 
gerous, 
awibe Spi- Secondly,what is meant by grieving of the Spi- 
rit** gneved. ^ • ]<j ovv a mm i s fayd to grieve the Spirit when he 
commits any thing that makes the Spirit to loath the 
foule y and therefore the Apoftle faith. Grieve not the 
^/Wf ,.^^4.30. that isy by foule fpeeches and rot- 
ten communication ; for the Apoftle in the former 
rfc had exhorted them ftom naughty fpeeches, Let 



The ^DoUrine of Morufkatm. * * 

(/aith hcc) w evill Communication proceed out of your 
moutbes-ytixd then prefently adjoynes,W 'grieve not the 
Spirit : for if you give your felvcs to corrupt Com- 
munication and rotten fpeeches, you will grieve the 
Spirit, it will be a meanes of the Spirits departure : 
the Spirit is a deaneSpirit,and he loves a cleane habi- 
tation, a heart that hath purged it fclfeof thefe cor- 
ruptions. Therefore when you heare a man that hath 
rotten fpeeches in his morfth,fay,that man grieves the 
Spiritsfor there is nothing fo odious and contrary to 
men,as thefe are to the Spirit 5 and therefore if you 
would keepe the Spirit, then let your words be gra- 
cious^ wdredrvithfalt ^thatis, with thegraceof the 
Spirit proceeding from a fan<ftified heart: and as fpee- 
ches, foallevilla<5iions, in like mariner, grieve the 
heart. 

Thirdly, what is meant by qvenching of the Spi- How thc $ . 
rite' A man is fay d to quench the Spirit,when there is a ric is qutn- ?: 
carelcfheflc in the ufing of the meanes of grace wher- chcd - 
by the Spirit is encreafed s that is, when men grew * ' 
carCleffeand remifle in the duties of Religion, either 
in hearing, reading, praying, or meditating. Againe, t 
when a man doth not eherifli every good motion of 
the Spirit in his heart, either to pray, or to heare,&c. 
but lets them lye without pradice, this is a quenching 
of the Spirit : therefore the Apoftle faith, iThef. 5. 
19. Quench not the Spirit 5 thatis, by a negleft of the 
meanes. 

Thirdly,if you would get the Spirit, you m^ft>rft 
prayer 5 for prayer is a fpeciall meanes to get the * 
Spiritjand it is the ftfrte means that Chrift ufed when 
hee would have the holy Ghoft for hk : Difciples,hee 

F 2 prayed 






$6 Tht DottrinVofMorttfrtiloti. 

prayed for him,as you may {ccy&£. 14.14. Iwillpray 
the Father, and hee will fend the Comforter unto yon ; 
that is, the holy Ghoft ; for hee can comfort indeed, 
and hee is the true Comforter 5 and indeed there 
15 no true Comfort but what the Spirit brings into 
the heart. Now that the Spirit may bee obtayned 
by prayer^ is proved Luk. 1 1 . 1 3 . where our Saviour 
UtotiH** makes it play lie byway of opposition to earthly pa- 
rents; i 7 ^ (faith he) tf your earthlie parents can give 
good things unto their children^ then how much more will 
pur heavenly Father give the holy Ghoft untothemthat 
' #ske him : Therefore if thou wouldeft draw the holy 
Ghoft into thy heart, then pray for him ; prayer is a 
prevailing thing with God,it is reftlefle, and pleafing 
unt© God,it will have nodeniall ; and tothispurpofe 
faith God to Mofes^ Wherefore deft thou trouble me? that 
is, wherefore art thou fo reftleffe with mee that thou 
wilt have no deniall till I grant thee thy defire? Co 
thenif you will prevaile with [ God by prayer, you 
may obtaine the Spirit. 

The fourth meanes,ifyou would have your finnes 
M«nc1,To mortified, is. To walke in the Spirit; that is, you 
waikcinths muftdoe the a&ions of the new man ; and there- 
s ? irh * fore the Apoftle faith, Galat. 5.1$. Walke in the 

Spirit. Now here by the Spirit is not meant the holy 
Ghoft, but the regenerate part of man; thatis, the 
new man, whofe anions are the duties of holinefte, 
as Prayer, hearing the Word, receiving the Sacra- 
ments, workes of Charity, either to the Church 
ingenerall, or to any particular member of it 5 and 
there muik not onely bee abare performlhg of them, 
for fo an hypocrite may doc, but there muft bee 

ade- 



Thi DoStrhecf Mortifieatm. 37 

a delight in them s that is, itmuftrejoycethefbule 
when any opportunity is offered whereby any ho- 
ly duty may bee performed. But on the contra- 
ry, when wee grow remiife in prayer, or in any 
other duty , the devill takes an occafion by this 
to force us to fome /inne 5 hereupon wee prefent- 
\y yeeld, becaufe wee want ftrength of grace, 
which by thenegleft of that duty wee are weake 
in. Wee know fome phyficke is for reftoring, as $- %m n s \ 
well as for weakening, thereby to preferve the *" 
ftrengthof the body ; now this walking in the acti- 
ons of the new man, is to preferve the ftrength of 
thefoule, it preferves fpirituall life in a man, it 
enables him to fight againft Corruption, and 
lufts; for what is that which weakens thefoule, 
but the anions of the old man * Therefore if you 
would mortifie your lufts, you muft walke in the 
Spirit. 

The fifth meanes, if you would mortifie your ^ 
lufts, is this, You muft get Faith : fo faith the A- Meanes,Fa»h 
poftle, Attsxt.g. Faith ptmfeth the heart 5 thatis, Aft * iy '* 
k flayeth the corruption of the heart, it mortifies 
everyinordinatedefireof the heart, k purgethout 
the filthinefle of our nature, it makes it a new heart 
in quality 5 that is, it makes it fit to receive grace, 
and who would not have a heart thus fitted to 
good ? Againe, It isfaid, Efbef. 3. 17. that Chrifi 
may dwell in yeur hearts by Faith : as if hee fhould fay, p c '^ lr * 
Faith will purge the heart \ for where Faith rs,Chrif t 
is,and Chrift will, not dwell in a rotten heart, that 
is impure., and not in fGme meafure falsified by the 
Spirit. 

F * But 



Obt&.u 



Artvpf. i 



The order of 
Faith in the 
regenerate, 



Obiett.lt 



HowChrift 
dwek in the 
hearc. 

Simile* 



$ 8 The VoStrine of Mortification] 

But yon will fay, there are divers kindes of Faith,' 
Wbat Faith is this then that thus purifitth the heart? 

By Faith in this place is meant a Iuftify ing Faith ; 
Faith that applyeth Chrift and his righteoulheflein 
particular unto a mans felfe for his j unification, and 
hereupon he is ray fed up to holinefle,and enablcd,out 
of love unto Chrift,to mortifie finne. 

Now the order of this grace in a regenerate man, 
is wonderful! . for firft,the Spirit, which is the holy 
Ghoft, comes and enlightens the mind,then it works 
Rith,and then Faith drawesdowne Chrift,and when 
once Chrift comes,he takes poffeffion of it, never re- 
fting till he hath rid the heart of the e vill difpofition 
of nature with a loathing of it 5 then the regenerate 
man hereupon out. of love unto Chrift,and hatred un- 
to finne, begins to mortifie his corruptions. 

But you will fay^ How can the Spirit of Chrift, 
which is the holy Ghoft,dweli in the heart,feeing he 
is in heaven? 

To this I anfwer,that the Spirit dwels in the heart 
as the Sunne in a houfe 5 now we know that the pro- 
per place of the Sunne is in the Firmament, yet wee 
fay the Sunne is in the houfe, not that wee mcane 
that the body of the Sunne is there, but thebeames 
of the Sunne are there in the houfe : fo wee fay,that 
the proper place of the holy Ghoft is in heaven ; and 
when wc fay hee is in the heart of a regenerate man, 
we doe not meanc cflentially, but by a divine power 
and nature y that is, by fending his Spirit into the 
heart, not onelyto worke grace in the heart, but to 
dwell therein. Now when the Spirit hath taken pof- 
feflion of the heart, it drawes and expels away all the 

dark- 



TheBottrine of Mortification^ 39 

darkenefle of the minde, and makes it to lookeand to 
fee Chrift in a more excellent manner than bcfore 3 af- 
furinghimofperfe&Juftification, and rerniffion of 
hisfinnes. 

And here the error of many Is met withall, in the Error about 
matter of Mortification ; they will have Mortificati- ™Xtea\ IOn 
on firft wrought, and then they will lay hold upon 
Chrift for rerniffion of finnes. Oh,foy they,if I could 
but finde this finne, or that finne mortified, ehen I 
would lay hold upon Chrift, then I would beleevc; 
for alas, how can I looke for remiffion of finnes,how 
dare I lay hold, or how can I lay hold upon Chrift, 
when I finde that my corruptions havefuch hold on 
raee $ But thefe are deceived, for this is contrary to 
the worke of the Spirit: forfirft, FaithafTureth of 
pardon, aad then followes Mortification • that is, 
whenamanisoacealfuredof pardon of finne, then 
hee be ginnes to mortifie, and to flay his corruption; 
for Mortification is a fruit of Faith: and therefore the 
Apoftle faith, Pbil.3. 10. That I miy feeletbe power of 
bisdeMb,aftd the vertue of bis refurreftion : Now what is 
meant by this but the two parts of repentance,Morti- 
fication and Vivification i The Apoftle beleeved be- 
fore, and now he would have his faith appeare in the 
grace of Mortification, that he might fenfibly feele it*- 
And therefore, if you would have your finnes mor- 
tified, you muft by Faith draw Chrift in:o your 
hearts. 

Thefixthmeanes, if you would faave your Cymes : * . 
mortified,is, to get fpirituall Joy. But this may feeme rf^X©//'* 
a ftrange thing to mortifie corruption by ^ a man or a 
woman would rather rhinke that this were ameanes 



40 The DoSirine of Mortification. 

to cncreafe finnc ; but it is not fo^for fpirituall Joy is a 
fpeciall meanes to mortifie fin,if we doe but confider 
the nature of Mortification; for as I (aid before, what 
is Mortification but a turning of the heart,a working 
in it a new difpofition t Now wee know when the 
heart is not regenerate it is full of f orrow, and joy in 
this eftate increafeth finne : But when the heart is tur- 
ned from finne to grace, that is, heavenly difpofed, 
thereisapleafantobje&reprefented unto the eye of 
the foule, as Chrift Juftification, Remiffion of finnes, 
and Reconciliation : and hence arifeth a fpiritual Joy 
inthefoule, which re joy cing is a Mortification of 
finne ; for when a man or woman fees fuch excel- 
lencies in Chrilt, (as before) he fo rejoyceth in them, 
that he loatheth whatfoever is contrary to them . As 
Smihl \ a man that hath gotten a faire Inheritance which for- 
merly was content with afmall Cottage.but now the 
right that he hath to the other, makes himdefpife 
that : fo it is with a regenerate man, this fpirituall Joy 
^ ,,., makes him bafely to efteeme of finne,and his naturall 
eftate : and therefore faith the Apoftle, i Cor.i 5.31. 
Iprotejlthatbytherejoycinglhave inCbriJl Iefus^ I dye 
daily .- that is, that fpirituall 3 oy which hee had in 
Chrift,of Juftification and Remiffion of fins,and that 
fight of glory which he faw by Faith, mortified {innc 
in him, made him bafely to efteeme of his corrupti- 
ons; Weefee, by example, a man that is wrought 
upon by theLaw,or the Judgements of God,may for 
a time leave fome finne,and rejoyce in good, as Herod 
heard ' hhn ^/^;and yet this his joy dt>th not mortifie 
finne, bccaufeit is not wrought by the Spirit upon an 
apprehenfionofthelove of God;thatis P itdothnot 

proceed 



'the DoEirine of Mortification . 41 

proceed from the right root ; for fpirituall j oy that 
mortifies fin,arifeth froman afluarance of remiffion of 
fins; but this arifeth from fome other finilter refpefr, 
or elfeforfeare ofhell.Now that fpirituall joy mor- 
tifies finne,the Wife- man proves, Prov.i. 1 o. compa-, 
red with the 1 6. verfc, When Wifdome entrtth into thy 
heartland Knowledge ispleafant to thy foule^&c.itjhal keep 
thee from thefirange woman. When Wtfdome entreth into 
thy heart ; thatis, when the Spirit enlightens thy mind * 
to fee, grace and knowledge is pleafant unto thee 5 
when thou doeft re Joyce in the knowledge of Chrift, 
and graces of the Spirit, then it fhall keepe thee from . 
the Grange woman ; that is, from inordinate affedi- 
ons, which otherwise would bring thee to deftru&i- 
on. Thus you fee that fpiritvall joy is an excellent 
meanes to Mortification. 

The feventh meanes,if you would have your finnes 7 
mortified, is, Humbleneffeofminde: this is. an excel. Meanes, Ha. 
lent meanes to Mortification ; for when the heart is mnt>; ' 
proud,it will not yeeld ; that is, it is unfit for grace ; 
for there is nothing fo contrary unto the nature of the 
Spirit, as a proud heart; and therefore the Apoftle 
faith, 1 Pet. 5 .5 . Godrejifteth theproudjbuthe gives grace 
to the humble. He refifieth the froud^ that is, heedoth 
ftandinoppofitionagainfthimasone moft contrary 
unto him; he rejedieth his prayers and his a&ions,be~ 
raufe they proceed from a proud heart : but hee gives 
grace unto the humble ; that is, the humbie heart is fit 
to receive grace, therefore he fhall have every grace Humbiene£c 
neceflary to falvation, as Faith,Repentance, Mortifi- ^"^ 
cation, Peace of Confcience,and Remiffion of finnes; W 
Now this huHibleneffe of mind is abafe efteeming of 

G a mans 



4* The Do&rine o? %Mortification. 

a mansfclfe in an acknowledgement of his unworthi- 
neUe to receive any grace with an high eftceme of 
Godslove^whichindeedmayfeemetobecontrayto 
fpirituall joy,but it is not fo:for the more humble any 
man or woman is, the more fpirituall joy they have : 
it is increafed by humility, it is decrcafed by prides 
the humble heart is alwayes the joyfulleft heart ; for 
the more grace the more humblenefle, and the more 
*» humility the more fpirituall joy, for where thereis a 
want of grace there muft needs be a want of fpirituall 
joy. Now deje&ibn and huimlitie are of a contrary 
nature* amanmaybeecaftdowne, and yet not bee 
humble $ humbleneffe of mind is more inward than 
outward, but the other may be outward but net in- 
ward ; therfore if you would have your finnes morti- 
fied, get an humble heart : for it is faid, /yi/w.34. l #• 
The Lord is nigh unto them that are of a broken heart : a 
brokenheartis an humble heart : and, Ezek.16.26. 
' '* * l ' A new heartland anew Jpir it rvili Fgiveyott : that is, when 
I have throughly humbled you,andclenfed you from 
your rebellioufnefle againft me, then I will doe this 
and this for you: well then, labour for humblenefle 
of mind,if y ou would have your fins mortified. Thus 
much of the word Mortzfie. 

We now come to a third point, and that is, what 
are thofe things that are to be mortified? and thefe 
the Apoftle calls in generall/^/y members : Hence 
we note, 
jy % That all earthly members are to be rmrtified. 

For the better explaining of this point, wee will 
firft fpeakeof the generall,and then of the particulars: 
butfirftof all, becaufe the words are hard, we will 

fliew 



The IZcUrine of Mortification. 4 j 

/hew y ov by way of explanation, firft, what is meant 
by members 3 andfecondly, what is meant by earthly 
members. 

For the fir ft ^ What is meant by Member -s?By mem. x 
bersis meant finne,or any foule affection of the heart, whati* here 
when the heart is fet upon a wrong objedl; or elfe up- Incai ? t b ? 
onagoodobjed, yet exceeding either in the man- racnD crs? 
ner or the meafure, makes it a finne : as firft, when a 
mans heart is fet upon a bafe objfed, as the Satisfying 
of his eyes according tothe luft of his heart, or fee 
upon his pleafure inordinately to the fatisfying of his 
lufts-, now thefe are bafe objeds. Againe, there are 
other objects which in themf elves arc good and may 
beeufed, as care of the world, and the things of the 
w6rld: a man may lawfully care for the things of this 
life that hatha charge, or a man may ufe his pleafure 
for rccreation,or may feeke after his profit, thereby to 
provide for his family ^ but if the care for the world, 
and the things of this world,exeeed eitherinthe man- 
ner or the meafure, thatis,if they be gotten unlawful- 
ly, andif the heart luft after them, if they breed a dif- 
ordcr in the foule, and a neg led of grace, then they 
become finne. 

Now they are called members for thefe reafons : Why called 
The firft reafon is,becaufe thefe bafe affedions. fill »c»b«s. 
up the heart ; that is, they make the heart fit for all Re4 f* l ' 
manner of finne, even as the members of the body 
make the body fit for adion : now we know that the 
body is not perfed, if the members bee not perfed ; 
fo when the heart is not filled with thefe members,it 
may be fit for finne but not for every finne, but this 
filling of it makes it fit for all finne $ and therfore the 

G 2 Apo- 



44 Ik* DoRrineof 'Mortification. 

Apofllc faith , 2 Pet. i . 3 . According to his divine power be 
2-Pct. in hatbgivenus all things - y that is, by divine nature wee 
all cometo the knowledge of the Faith : now that 
which is contrary to the Spirit, and the knowledge of 
him, ismadcupby'thefebafeaficdions,cvenasthe 
body is mad.: up and complete by its members* 
R**Ji 2 ' Secondly, they are called members becaufe thefe 

bafe affedions doe the adions of the unregenerate 
pan,cveaasthe menfbers of the body doe the adions 
of the body 5 for they receiue into the heart all man- 
ner of finne,and thence thejrfendbafc affedions into 
all the reft of the faculties. 
Keaf t 3 , ' Thirdly, they are called members, be&iufe they are 
weapon? oftMrigkewfneffcfox fo thcApoftle cals them 
even as the anions of the new man are called the wea- 
pons ofrighteoitfnejje 5 that is,thc care for the adions of 
the new man.Now we knowthat it is the property of 
one member to fight for the good of another 5 as we 
fee, one member will fuffer it felfe to be cut off, and 
feperatcd from the body for the good of thereft^ and 
fo it is in like manna* with thefc/orali will joyne to- 
gether for themortifying of fin one in another.Oathe 
other fide, thefc weapons of unrighteoufneffe, they 
fightfor one another againft grace,they are careful to 
performetheadionsofthe old man,ancko fulfill eve- 
ry loft of the flefh. 
_ ' Fourthly,they are called members, Ixcaufe they are 

as deare unto the heart,as any member is unto the bo- 
dy, and therforcin Scripture they are called the right 
band, and the right eye, Mat. 5. 49. that is, they areas 
dearc,and f tick as clofe unto the heartland wil as hard- 
ly be feperated from it,as the neareft & deareft mem- 

bsr 



mir 



dcd. 



Th$Vo8rineof Mortification. 45 

ber of the body : thus much of the word member. 
Secpndly 3 what is ment by earthly member s-i^y e^irtfc 2 ; 
ly members is merit al earthlyaffeftions^as immodefflfe w «at is men* 
cares, inordinate lufts; or it is a depraved diipofition ^nbcil 
of thefoulc,wherby it is drawn from heavenly things 
to earthly ; that is 3 it is drawne from a high valuing 
of heavenly things to a bafe efteem of them,and from 
a bale cfteeming of earthly things,untoa-high efteem 
of thcm^this is earthly mindedndle. But for the bet- 
ter explaining ofthis point j firft, we will fhew what 
itis to bee earthly minded : fecondly,wfeat it is to bee 
heavenly minded. 

For the firft,what it is to be earthly minded:It is to what it is to 
mind earthly things 3 or heavenly things in an earthly bo earthly 
manner ; that is,when the fouleis depraved fo of fpi- 
ritu all life thatit looks upon grace and fal vation with 
a carnal! eye, when it is rsprefentcd unto ittbecaufe it 
is but naturalist is not enlightncd by the Spirit; now 
til a manbeenlightned by thcSpirit 5 he cannot fee fpi. - 
ritirall things in a fpirituall m inner. Howfoever, I 
grant that by the light of nature, a man being endued 
with areafonabIefoule,therby may cometo diCcemc 
of fpirituall things,yet fo as but by a common illumi- 
nation of the Spirit,as we call it ; not as they are,but 
oncly aahe conceives of ihem by his natural! reafon : 
For firft, by nature a man may conceive of fpirituall 
things, but not fpiritually ; for nature cangoe no fur- 
ther than nature : now what is competible andagrec- 
able to nature he hath a taft of, he fees things fo farre 
as they arefutable unto his nature $ but nature can 
looke no further^for this is the property of nature, it 
go?s all by the outward fenCe and appetite 5 and no 

G 3 man 



4 6 The DoSirine of Mbrtifieation. 

man can apply fpintual things by the fenfes,butearth« 
lyihings, 

Secondly ,by the affe&ions a man may conceive of 

ipirituall things, for the affe&ions are the pfoper feat 

of Jove, and a man being endued with love, may be 

afteftetlwith heavenly things, fo farre as they are 

fweet unto nature; and hence may arifefeareof lofing 

them, nor becaufe they are heavenly things, butbe- 

caufe they are fweet unto his nature. Befides, the af- 

fc^ions may reftraine him, and turne him from eftee- 

ming of things bafe,toan efteeming of things that are 

more excellent, and yet be but earthly minded; for 

it is not the affe&ion to good that proves a man to be 

good, but it is the rice of the affediion that is the 

ground from whence they Ipring ,namely,from a hare 

enlightned by the fpirit : Herod may affed lohn y and 

. Iohns docirine, but this is not bred by the /pint, but a 

carnallaffe&ion. 

3 ; Thirdly 3 by the under/landing, or mind, a man may 

How a man come toconceive of ipirituall and heavenly thiftgs • 

k^owT^w ^^ srn ^ ema y be -enlightened with the knowledge 

Juhin^and ofthem, and yet be but earthly minded : As for cx- 

yctnocbcrc ample: 

n?w ' C j Firft,he may fee a vertue in heavenly things above 

all thtngs In the world, he may conceive of them by 
looking into them, fo that a vertue and power may 
appeare in them excelling every vertue in any thing 
elie , and yet not renewed. 
1 Secondly, if hee be of a more noble fpirit he may 

doe good, either for Church or Common- wealth -, 
bee may be very liberall and bountifull unto any 
th.it flull fceke unto him in this kinde, and hereupon 

may 



The Doftrine of Mortification % 47 

may grow remifle after the things of this world, and 
fo be not all fo violently carried away after covetouf- 
nefle^and yet not be removed. 

Thirdly, hee may come to fee holinefle in the chil- 
dren of God, and thereupon be wonderfully affe&ed 3 % 
with it, infomuch that he may wifh himfelfe the like : 
nay more,he may wonder at their holinefle, and be a- 
ftonifhed with an admiration thereof,as one overcome 
of ir,and yet not be renewed . 

Fourthly ,he may come to lee into the attributes of * 
God, both the communicative Attributes which are 
communicated to the Creatures, asjuftlce, Mercie, 
RightcoufheflqPatience.and the like "j and alfcthofe 
that are not communicable, but effcntially proper to 
God, as Omnipotencie,Omniprefence 5 and the like ; 
and hereupon he may acknowledge God to be f uch 
an one as thefe declare of,or elfeas he hath made him- 
felfe knowne inhis Wordras we fee inNebucbadnez,ar^ Dan 4,34; 
D^.4.34. and yet be not renewed. 

Fifthly, he may fcele the fweetnefle of the promi- * 
fes,ofremiflionoffinnes,juftification, and reconcilia- 
tien,and rejoyce in them, as Herod heard Iohn gladly, 
Mark. 6.20. that is, he was glad to heare lobn preach Margie, 
repentance and remiffion of finnes, hee felt fweetnefle 
in this , fo hee was content to heare that it was not 
lawfull for him to have his brothers wife,but he was 
not content to obey : in like manner, any man or wo- 
man may finde fweetnefle in the promifes,and yet noc- 
fee renewed. 

Sixthly, hee may beleeve the refurre&ion to life, f 
and hereupon rejoyce after ir, becaufe hee beleeves 
there is a reward laid up for the righteous withChrift 

and 



48 The Do&rfae of Mortification. 

and may defire to be made partaker of ic with them, 
^nd yet not be renewed: For If youlooke into this 
man, none of all thefe have the firft feat in his heart, 
but they arc, as it were, in a fecond roome or clofet" : 
forearthly things have the firfl: and principall feat in 
his heart,but thefe come in after,as handmaids or fer- 
vants nnto the other, and therefore have no fpirituall 
tart to him. 
The order of ■ To make this plaine, let us confider the order of 
the faculties the faculties of the foule : the minde is the principall 
of the fouJc. f^i^ 2nd this rules the will and affe&ions : now 
the minde being earthly difpofed, the will and affe&i- 
ons can goe no further than the minde guides them : 
every faculty hath an appetite, and the foule of a man 
hath an undcrftanding which governes -> nowlooke 
what the minde of a man loVes or hates, that the will 
wils,or wils not ; for the will is but the appetite that 
fellowes the under/landing. Againe, every facultyin 
man hath a fenfe,and by that it is drawne to affe& that 
which it chufeth, for the defire follovves thefenfe ; 
and as it is with one faculty fo it is with all the other 
of the faculties ; for thefaculties fuitallafter the fen- 
-fes,andaflie& that wlpich the mind affe&s : and thus 
the will and affections hanging upon the minde, it is 
unpoffible that the wil of a man fhould will and affect 
any other thing than that which the minde is affiled 
with. 
q - But here fomeQueftions may be moved: the firft 

^ eJi * * Queftion is this s But is there fuch light in the under- 
ftanding as you fay, then it feeme that a naturall man 
may by the light of nature come unto true know- 
ledge t 

To 



the Doftrine of Mortification. 49 

To this I anfwer, that a naturall man may comefor j n „r t ; 
fubitanc^as farreasafpirituallman,buL not in a right How a natu- 
manner ; ciig Apoftle faith, Rom, 8.5. J hey that areof " ll man . ™ a ? 
the fleil. f doe favour the things of the flefn: ar;.d,i Cor.2.14. aStWagJu" 1 
Thenat> rail tmnperceiveth not the things of the Spirit: 
where theApoftlefaith,hedoth not know them at all, 
for he wants afandified knowledge of* them 5 hee 
knowes them, but not by that knowledge which is 
wrought by theSpirit alwaies accompanied with fan- 
dification ; he knowes them for fubftance, but not in 
the right manner, as to be a rule to his life. A carnal! 
man may fpeake of fpirituall chings,but not religiouf- 
ly - 7 that is j with an inward feeling of that in his heart 
which he fpeakes of ; fo alfo a carnall man may have 
light, but it is butadarkelight^ hee may have light 
intheunderftading,butitis not tranfeendent unto the 
reft of thefaculties to transforme and enlighten them, 
and therfore though he haveiight,yet ftill he remains 
in darknefle. 

The fecond thing to bee confidered is this, What what it i* e* 
it is to be heavenly minded : A man is faid to be hea- j^ 3 ™* 11 * 
venly minded when there is a new life put into him, 
whereby he is able both to fee and to fpeake of fpiri- 
tuall matters in a more excellent manner than ever he 
was : An$l therefore the Apoitle fakh^/^/4.23. WEpkcf-4«i3* , 
he renewed in thejpirtt of your mtndes j that is 5 get a new 
kinde of life and light in your foule; for when Chrift 
enters into the heart of any man or woman, hee puts 
another kinde of life into them than that which hee 
had by nature ; the Spirit workes grace in the heart, 
and grace makes a light in the foule$ it makes another 
kind of light than before $ for before there was but a 

Jri naturall 



50 The DoEinne of Mortification. 

naturall light,a fight of Chrift and falvation,but with 
anaturalleye; but now there is a fpirituall light in 
his foule whereby heisableto fee Chrift in another 
manner, and therefore it is called the light of the mind, 
the boring of the cares ^ and the opening of the eyes ; that is, 
there is a change & alteration wrought in him where, 
by he can perceive.fpirituall things^his eares are ope- 
ned to hearethe myftcriesof falvation,witha minde 
renewed to yecld obedience unto them, making them 
the rule of his life 5 and his eyes are opened to fee 
the excellencies thar are in Chrift, as remiflion of 
finnes, juftification, and reconciliation in a more ex- 
cellent manner then before ; hee is, as it were, in a 
new w r orld, where he fees all things in another man- 
ner then before. Now I doe not fay, that hee fees 
new things, but old things in a new manner ; hee faw 
Juftification, Remiflion of times, and Reconciliation 
before, butnow hee fees thefc and Chrift in a more 
excellent manner s there is^ as it were, a new win- 
dow opened unto him whereby hcefees Chrift m a 
more plaine and excellent manner, and hereupon he 
is affuredinthe way of Confirmation .of the remifli- 
on of finnes: heehadageneralltruft in Chrift be- 
fore, and he faw aglimpfe of hira^ but now hee en- 
joyes the full fight of him ; that is, fuch a fight as 
. .£, brings true comfort unto the foule. As a man that 
travels into a farre Countrey fees at laft thofe things 
which before he faw in a Map ; heefaw them before, 
but in adarke manner > but now he hath a more exa# 
and diftinft knowledge of them : even Co it is with a 
regenerate man, hee faw Chrift and the privileges 
shot are in Chrift before, but darkly, as it were in a 

Map, 



The DoSlrme of Mortification. 5 r 

Map, onely by a common Illumination, but now hec 
fees them by the fpcaall Illumination of the Spirit 
through grace : And therefore the Apoftle faith, 1 c©r,*.*« 
iCor.2.9. The eye bath not feene, nor the ear e hear d^nei- ©F enC(i * 
ther hath it entrtdinto the heart of man to conceive ofthofe 
things that God hath prepared fir them that love him : 
Ho wfoever this place of Sctipture bee generally ex- 
pounded and underftood of the Joy es of heaven, yet, 
in my opinion, it is much miftaken > for by this place 
is meant thofefpirituallobje&s that are fhowneunto 
a man when the Spirit begins firft to enlighten him ; 
the eye hath notfeene - y chat is, which it hath not feene 
in a right manner ; he never faw them in fucha man- 
ner as now they arc fliown unto him,henow fees hea- 
venly things in another manner, he fees ] uftification 
in another manner then before, hte fees remiffion of 
finnes in another manner then before: folikewife he 
fees finne in another hew then before; for now he fees 
uemiflion of finnes follow them as a medicine to hcale 
them: Againe,he fees Jufhficarion and Remiffion of 
finnes in another hew, he lees them in an higher man- 
ner then before, hefeesthemnowasfutable to him- 
felfe, and necelliry to fal vation , before he law them 
as good, but now he fees them as moft excellent. As 
it is with a man that is well, fo it is with aman that is &"*?** 
not regenerated : now tell a man that is well, of Bal- 
fome and Cordials, what reftoratives they are, and 
what good they will doe to the body, yet hec will 
nor lif ten unto them becaufeheis wel and needs them 
not -, but tell them unto a man that is ficke and difea- 
fed,he wil give a diliqenceare unto them becauft they 
3i? Citable for his difhie: fo it is with afpirfcixail 

H z mant 



5X The Defame of Mortification] 

man before he be regeneratc,he Mens not,he regards 
not fplrituall things ; when hee heares of Juftifica- 
tionand Remiffion of finnes, hee fleightly paffeth 
them over, becaufe he feelethhimfelfein health,and 
findes no want of them 5 for what fhould a man 
take and apply a plaifter to a whole plaee that hath no 
need of fkchathing i but when hee is once renew- 
ed and mortified, then hee finds thefe futable to his 
difpofition; and this is to bee heavenly minded : A 
naturall manor woman may talke of grace, of Iufti- 
fication, and Remiffion of finnes, but they cannot 
fay that thefe are mine,or that I ftand in need of them; 
for fo faith the Apoftle, 1 Cor. 2. 14. The mturallman 
ferceivetb not the things of the $irit : that is, hee may 
talke of deepe points of Divinity, but not by the fee- 
ling of the Spirit j he may fee God and Chnft 3 but not 
in a right manner. 

Qttft . a. But you may fay unto mee, If a man heavenly 
minded may fee thus farre, then when hee comes 
once unto this eftate, he needs not feeke any further 
Illumination f 

ftftyfe.2. To this I anfwer, that though the fpirituall man 
bee thus minded and enlightened, yet hee muft 
feeke for more $ becaufe this knowledge is but 
in part; For me know but in part, faith the Apo- 
ftle, 1 Corinth. 1 3. 12. that is, though wee know 
much of heavenly things, yet it is but a part of 
that wee ought to know, or that wee fhould know: 
therefore wee muft ever bee breeding in the Spi- 
rit, wee muft bee ever growing towards perfecti- 
on : now there can bee no growing till the mmde 
bee enlightened^ for this isaworkeof theminde% 

and 



v l 



Th$ DoSrlneof Mortifieathn. 5 5 

and fo farre as the minde is enlightnecf, fo farre 
is the will enlightened, and not onely that, but 
the reft of the faculties are enlightened accor- 
dingly. 

But you mayagaine lay unto mee, If this light Q*<?/?#$. 
which you fpeakc of be feated in the mind, then how 
farre doth this light redound unto the reft of the fa- 
culties, feeing the other feeme not tobeefenfible of 
this light,becaulemany times there is fuch rebellions 
in them i 

To this I anfwer,That earthly and heavenly min- A - ; - 
dedneffe is feated in the underftanding, will, or mind ' *' 
of a man : As for example $ A Lanthorne is the Simile* 
proper feat of a Candle, row it receives not the 
Candle for it felfe, neither keepes it the light to 
it felfe, but it receives it in to preferve light, and 
to communicate it to others 5 even fo doth the 
underftanding, it doth not onely receive light for 
it felfe alone, but by prefervingof it^ itdotkcom- 
municate his light to the good of the reft of the fa- 
culties: fo theApoftle laith, Tot* are begotten by the 
word of Truth ^ lames 1. 18. Now Truth is properly 
in the underftanding, it is firft there, and thence it 
doth communicate unto the reft of the faculties 
by redundance s I fay by redundance, but not by 
infuiiotis that is, the light that is in the underftan- 
ding doth redound to the enlightening of the reft, 
but it is conveyed to the reft by the Spirit, and fo a 

Now tor the better explaining of this, wcelmll eniighmed, 
fhew how the underftandingbeine enlightned, may m *l do f oc t d 

j j . ' 1 n c iPr 1 1 • D to the reft of 

doe good unto the reft of the faculties. t h c faculties, 

H 3 Krft, 






54 The DoUrine of Mortification] 

! Firft,the Rcafon or Wifdome being firft cnlighr- 

ned, it relh not there, but flowcs by a redundance 
unto the other faculties,and thereupon may take away 
thofelets and impediments unto good:asth'.2S,Wher- 
as ignorance or infidelitie was formerly a hinderance 
unto good things, making him that was ignorant un- 
capable of the my fteries of falvation, fo that he could 
not beleeve the promifes of the Gofpell,hc could not 
bring his will and affe<3ions toemfcraccthetruthj 
whicliignorance is now taken a way by that light that 
is communicated unto him by the under/landing. 
t Secondly,although the underftanding cannot remove 
feare and anger, becaufe they are qualities of nature, 
and evill difpofitions ofthe ioule, which itgot by A- 
dtonsi&jftt it may hinder the growth of them,it may 
Simile. withftand the anions of them. As a Py lot cannot hin- 
der the raging ofthe Seas, it is not in his power to 
make them calme, yet he can^by ufing meanes,doe fo 
much as to fave his ihip : fo a regenerate man,though 
he cannot ftay his impatient anger and feare, yet hee 
may keepe himfelfe from the anions of impatient an- 
ger,and fo bridle his immoderate feare, that hee miy 
not bediflradled with it. 

Thirdly,the underftanding may doe much good by 
inftrudions,when it is reaewed,and therforeit comes 
many times that the reft of the faculties are overtur- 
ned by the reafon; as thus, when the will and affe- 
ctions are immoderately fet upon a wrong obje<3,the 
minde comes and inftruds the will and affections of 
the vilenefle ofthe object, and the danger that will 
enfiie -,and then contrarily informing xhem of grace, 
propoundcth heavenly objefts unto them ; hereupon 

they 



^ 



Tbs Dofirinsof Mortification. 5 5 

they become affe&ed with them,and fo are turned by 
the Reafon. 

Fourthly, it may doe much good by the ruling of 4 
them, for the undcrftanding is the fuperior facultie of 
thefoule, and therefore it becomes a guide unto the 
reft: now if theunderftanding be enlightned (as I 
told you) it doth communicatehis light by redundan- 
cie unto the reft of the faculties, then it mud needs 
follow that the under/landing being enlightned truly 
with grace, and the other faculties partaking thereof, 
they muft needs be ruled by it. Every inferiour is ru- 
led by his fuperiour,or at leaft fhould be fo > fo every 
facultie fhould be fiibordinate unto the minde : now 
if there be a rebellion in them, it is the diforder of the 
foule, as the other is the diforder of the State. Thus 
much for the explaining ofthefe points,namely 3 what 
it is to be earthly minded 3 and what it is to be heaven- 
ly minded. 

The firft Ufc then fhallbe,to reprove fharply fuch *&?{ 
as favour the members ofthis bodie, and are inordi- 
nately affe&ed with this earthly mindedneffe,fuch al- 
fo as cannot deny thefe members any thing that is 
pleafant untothem, whereas they fhould be fuppref- 
fed and mortified by the Spirit. The rich man feeds 
thefe members with his riches,the covetousman with 
his covetoufneffe, the proud man with his pride, and 
the ambitious man with his vain-glorie,when as thefe 
are their greatcft enemies 5 howfoever they are couze- 
nedbythem; but if they did but know, if they were 
but truly enlightned with grace,they would perceive 
the evill of thefe members, and how great an enemy 
this earthly mindedncflc were untothem, and then 

they 






A 



56 ThiDoSirineofMortificamnl 

they would ftarve their bodies 5 fooner thetheyihoulcf 
deceive them of their foules. For firft,as there is no- 
thing more hurtfull unto man than earthly-minded- 
neilc ^ fe/econdly^there isnothing more hatcfull un- 
to God 5 and thirdly, there is nothing more contrary 
unto the profeilion of Chrif tianity, than the loving of 
thofe earthly members. 
Forthe firft,I fiy that there is nothing in the world 
Nothing morehurtfull unto man than earthly-mindedneflejbe- 
morc hurtfull caufe it makes him worfe than the beafts y the bcafts 
earTfa" min- ^ oe not fi nne >kut thefe earthly members are thecaufc 
dcdncuC of finne in us, and finne takes away the excellency of 
the creature. Innocency is the excellency of the crea- 
ture, fimply taken as he is a creature, and this was all 
the excellency that we had in ^4w,but finne tooke a- 
way that excellency: therefore what Jacob faid of Reu- 
ben^Gen.^9.^. when he had defiled his bed, Thou baft 
(faith he) taken away my excellencie - y that is,tbat which 
I outwardly refpe&ed moft 3 may be faid ofevcry luft; 
for what a man keeps, that is his excellencie ; the 
wife is the husbands excellencie, and therefore when 
fhee is defiled, he hath loft his excellencie ; for as a 
mankeepesor loleththat outward thing whichhec 
moft refpefteth, fo he keepeth or lofcth his excellen- 
cie : The Starrcs that fall, when they are in the Ele- 
ment they fhine and give light, and then they are faid 
to keepe their excellencie 5 but when they once fall 
then they lofe their cxccllency 5 becaufe theyhave loft 
their light and fplendor ; lb men are faid tolofe their 
excellencie when they give way unto their lufts. 

And the reafon is, firft 5 becaufe when the mind af- 
ftds earthly things, it mingles together two contra- 
ries, 



When men 
are faid to 
Jofc their ex- 
celleucits. 



Simile. 



Re«j<i 



1 



TheDoffirineof Mcritficatkn* fj 

ies,Grace and Chrift,with finne and the Worlds and 
fo ecclipfeth the excellency of the one with the baie- 
nefTe of the other: As when gold and drofle are ming- * . . , 
led, the bafenefle of the one doth corrupt the other, %fmii * 
foas the excellency thereof doth not appcare; bun 
mingle gold with fil ver, or let it be alone,and then it 
kecpes his excellency, and is not ecclipfed : cvenfo, 
when a man is earthly minded, and his affc&ions are 
fet upon bafe obje<fts,with that enlightned knowledg 
he hath,he mingleth an ignoble and bafe objeft toge- 
ther,andifo lofeth the excellency of it. Now there 
is nothing that can make a man to lofe his excellency, , 
but finne; for other things that happen untoaman^X^maa 
are not able to take away his excellency, as reproches lefe h« excel- 
and imprifonments in the world 5 for a man may keep lcncy * 
himfelfe heavenly minded for all the reproches and 
imprifonments that heefliall meet withall, if he can 
keepeont finne; all other things are unto him but as a 
candle in a dark night,which makes a man fee his way 
the betters fo all things in the world cannot eccliple 
the graceof a Chriftian, but in the hardeft eftate hee 
will fo keepe his heavenly mindedneflc that his grace 
fliall the more appeare. 

Secondly, finne pierceth men through ; for that Reafi ?„ 
which is faid of riches, 1 Tim. 6. 10. is true of every 
RvihCyltpterceth them throw with many forrowes : that 
is,it wounds his foule, and mak cs him to draw to his 
owne deftrudion : Againe, finne having once gotten 
pofleffion,will have no deniall; if once you give way 
unto it, it is rcftlefle ; for when a man hath fiitisfied 
one luft, another comes to be fatisfied, till at laft his 
heart is hardened, and his Confcience hath loft all 

I fenfe D 



(j8T The T>o£$nne oj ^Mortification. 

fcnfe,and when it is thus with him,he is drowned in 
Simile. ** nnc; he is, in this cafe, like the Silke-worme,, that 
never refts turning.her felfc in her web till at laft fhee 
deftroy her ielfe : fo earthly minded men,when they 
are once catcht in this fnare, they never reft turning 
themfelves from one fin unto another, tillat laft they 
deftroy themfelves. 

Secondly, there is nothing more hatefull and of- 
, 2 fenfive unto God then when a man is eart hly minded; 
Swrfuii to f° r vy ^ en a man IS earf hly minded > hee fets up Idola- 
God as earth- try in his heart : Ifpeakenot of the bodily proftrati- 
ly mindsdncs Qr ^ howfoever in time it may be hee will be fuch an 
one^butlfpeakeofcovetoufae/fe, that fpirituall L 
dolatry of the heart, as the Apoftle cals it ; which is 
when the heart is once lotted with thefe earthly 
things,that It drawes allthe facultiesof the foule af- 
ter them, fothat the Commandements of God.be- 
come a burthen unto him. Now there is nothing in 
the world more odious unto Godthan to be an Idola- 
ter, for hee is a loathforae creature; one whom God 
hath left to himfelfe:now God never leaves a man till 
he forfakes him,but when he doth forfake God, then 
he is left to himfeife : and this is properly called the 
hatred of God, for then God with-drawes from a 
man his Spirit and fpeciall providence, becaufehee 
loathes him : And as it is withus, what a man loaths 
that he hates^ and we know that a man cares not what 
becomes ofthat which he hates - fo it is with God in 
this cafe : For, I fay, the turning of a mans hearr from 
ipirituall things to earthly, is the fetting up of Idola- 
try in the heart ; and nature her ielfe abhorres to have 
theaffe&ons dravvneaway ..• for as an Adultrefleiso- 

dious* 



theT^o^rine of Mortification, ^g 

iriioiis unto her husband, becaufe her heart is drawne 
away from him ; fo an Idolater is odious unto God, 
becaufe it drawes away the heart fromGod.-and ther- 
fore the Apoftle faith^/^w.4.4. Know you not that the 
love of the world is enmitte to God ? that is, if you love 
the world it wil make you commit Idolatry,andthen 
you are at enmity with God,andfo confequentlyGod 
and you are at odds, you Hand in defiance one againft 
another 5 for who is at greater enmity with God tha# 
an Idolater? 

The third thing to be confidered, is. That there is . 9 
nothing in the world that leffe befecmeth a Chriftian ££Sh f 
man or woman,efpecially one that profefleth Religi- profeffonhen 
on, than earthly mindedneffe ; for this caufe an unre, T^ h \ mln ' 
generate man is compared to a Swine, becaufe all his 
delight is to paddle in the world, and to be wallow- 
ing in it, as in his proper place j for what would you 
have a Swine to doe, but to delight in things that arc 
agreeable unto his nature { But for a man that profef- 
feth Religion, to fall from his Religion unto pro- 
phancneife, and to the love of the world, this is mo ft J 

odious unto God, this God hates with a deadly ha- 
tred,this is * dejpifing of God y and a trampling underfoot 
the blood of Chrifi : It is nothing for a prophane man 
that hath nc t given his name unto Chrift, to lye wal- 
lowing in the world, and to goe from one finne to an- 
other ; it is, as it were, but the putting off one gar- Sumf** 
ment to put on another, which is not unfeemely 5 or 
the pulling ofa ring ofFone" finger to put it on to ano- 
ther, wherein feemes no undecency , Co the finncs of 
prophane men feeme not to be ufeemely in regard of 
the perfons from whence they come 5 for there is no 

1 2 ether 



Co The DeBrint oj Mortification. 

other things,at Icaftvvife better things to be expe&ed 
from them: but for one that hath profeffed Chrift, 
after long profeflion to fall greedily unto the world, 
this is unbecoming a Chrilhan man; other things arc 
contrary unto gracc,but this forf iking of the world is 
futable unto grace. For a covetous man that is profane 
there is no contrariety m that,it is futable unto his dif- 
pofition,but for any man that hath tajied $f heavenly 
Hsb.tf.tf, ^j?^/a D astheApoftlefaith^^.6 5 6.tofal away into 
a fwiaifh difpofition., as to cov r etoufnefTc 5 or pr^je, bee 
{hall hardly be renewed by repentance $tlttt is,hc wil hard- 
ly fcrape off that blot of relapfe : nay^many times the 
Lord meets with fuch by great judgements^ Salomon 
in his youth haw did he maintainellcligion^yet in his 
age how fearefully did he fall into idolatry? A fa being 
young, honors God in his youth, yet he fell away in 
his age, and the holy Ghoft hath branded him with 
three fearful -fins :& lb Akiziah^ho. fel away fromGod 
to idolatry,and in his ficknefle fent to witches to hoip 
him. how unanlwerabie were theendsof thefe to their 
beginnings: the rf fore take heed of Apoftacy.I if eake 
of this the more, becaufe wee feedaily many in their 
youth are marvellous zealous, and pretend great love 
untoReligion,and yet if you marke the end of thcfe( I 
fpeake not of all,) who greater backftders fhenthem? 
and indeed this backfliding many times proves the 
portion of Gods children ; the mod holieft, and dea- 
rcftof Gods Saints many times arefubjecft unto this 
mifcrm* aiteration,and yet be deare and precious in the fight 
betwixt the' of God: AswefeeinDtfi^andiVA^. 
backfiring of gut Nereis great difference betwixt the flackneflc 
Set?ck"i 0^ the Sainrs.and the wicked backfliding : the godly 

they 



The Doctrine of Uo rtification^ 6 r 

they may flacke,but it is but ftr a time s he is cold and 
remiffein the duties of holincflc, butit lafts nor,tt va- 
nifhethaway: on the other fide, the wicked lye and 
continue in Apoftacy unto the ends in thefeit h natu- 
rall, but unto the other it is but the inftigation of the 
divell working byfome luft upon one of the faculcies. ^ lhrceflltl 
Nowflacknefleor coldneffe of Gods children may caufe of the 
feeme to proceed from a threefold caufe : backfiring ©e 

Firft,from that hollow -hartednes that is in the chil- ^Jl^ 
dren of God,which like a hollow wall fals when it is 
,fhaken,becaufe it wasnot firmrfo their harts being nor 
firmlyeftabliftied in grace,nor rooted m the knoledge 
ofChrift,when afflictions or reproches come,it fhakes 
down that hold which theyfeemedto have of Chrift. 

Secondly,the next caufe may proceed from the evill c *"fi *• 
example of men, which by their infinuationmay draw 
their affc&ions away, and carry them from that love 
that they had towards God.-thereforetake heed to the 
infinuation of wicked men, they will firft labour to 
know the defire of your heart, and then they will fit 
thcmfelves accordingly to deceive you j and befides^ 
the devill workes effedually by them. 
Thirdly,the laft caufe mayproceed from this,that he 
is removed from under a powerfull miniftery which Cmft 5 , 
formerly he lived under,unto a careleffe fhepheard,or 
at leaftan unprofitable one . hereupon hee may grow 
remiffe and cold in f he duties of Religion: but never- 
thelefie although this arifeth from men, yet the caufe 
is in themfelves; for what is the reafon that they fall, 
but becaufe they find fpiritual things dead in them,& 
an in-lacke of grace.Therforel befeech you take heed 
of falling away, for if a man fhould runne in the waies 

of - 



<j % The DoStrmc of Mortification; 

ofholincfle,and catch heat ; that is, be enlightned 
arid then fit downe in aconfumption of grace, or fall 
iickeofthe love of the world, furelyitisafearefull 
iinne : therefore let this teach every man to take heed 



to his (landing. 



i 



Firft, for thofe that doe ftand, let them take heed 
a caveat to that nothing take away their hold,whether it be pro- 
fh°nl that fit,pleafure,or dclightrthefc thedevill will ufc as in- 
struments to beguile you, but take heed that you bee 
not deceived by them. 

Secondly, for thofe that have fallen unto earthly 
Thofe that Hiindcdnefle,let them learne with Pbtladdpbia to refm 
have fallen, andto doe their jirfl rverkes $ that is, let them labour to 
Kevei.3 . g Ct 0LIt ofthis condition. 

Thirdly, for thofe that have not yet tafted of the 
Thofe 5 tH a t iweetnefTe of Chrift,let them here learne to be a/ha- 
bave not yet med of themfelves, becauie they have negle&ed Co 

fwcetncffc'of § reat ^ vation: and thofe that have had the meanes of 
chrift. grace a long time preach'd unto them in the evidence 
of the Spirit, and yet have not beene renewed 5 that 
is, have not left their fwinifh difpofition, may here be 
afhamed.But it is a hard matter te perfwade the world 
of the truth ofthis point ; the Minifters may fpeake 
and perfwade, but it is God that muft change the 
heart,and make the man willing to have his corrupti- 
ons mortified.We fpeake but to two forts of people, 
young men and old : Firft, young men whenthey are 
perfwaded to forfake the world,they reply, It (lands 
ouiig ibcji, not with their youth to fet upon this worke; they are 
notable, or at leaft not willing to leave their plea- 
*• fure. Secondly, old men, when they are perfvva- 

OU men. ded CQ forfakc ^ wodd5 repJy alf() ^ &y ? Thcy 

have 



1 



The DoSIrine of Me rtificat'ton^ & J 

have bininftru&ed,and have tnade choice of this, and 
therefore are now unwilling to repent of their earthly 
mindedneffe, left they (hould be reputed remifleand 
weakein their judgements,& therforc now they will 
not change their eflates which theyhave lived fo long 
in. But howfoever it is hard for a man to draw men 
out of their fwini/h conditioner it is an eafier workc 
if God willbetheinftrucier, if he doe put his Spi- 
rit into the heart, it will eafily expell the workes 
of the devill,thofeftrong holds that Satan hach in the 
jicart.. 

Now thereafons that make men minde earthly obieaiens of 
things, to ftickefo faft untothem,arethefe: Firft,be- ? r , thl ^ mIn: * . 
eaufe earthly things are prefent. To this may bee re- fwered* *"" J 
plyed, It is true, eanhly things are not at dlhoOtM.u 
oome,for that which we have is prefent} thofe things 
of the world which wee enjoy and have in poffeffion, 
are prefent, as riches, honour, and the like : yet there 
are other things that are prefent whichare of a higher 
nature, which we ought tofet our hearts upon, if we 
will be led by frcfents > for Joy in the holy Ghofl: is ■ * 

prefent, and Justification is prefent, and Regeneration 
is prefent, Remiffion of finnes is prefent, Reconcilia- 
tion is prefent ; and > ou will fay that thefe are farre 
better than the things of this world:But fay that thefc 
were not prefeat but to come,yet we account it a part 
of wifdome to part with a thing prefent that is of fmal 
aecount,for hope of a better afterwards $ who is there 
that will not part with a fmal thing prefent, upon con- 
dition of enjoying of a greater afterwards? the world 
and the things of theworld are nothing in comparifon 
of grace and faluation j therefore what if thou for- 

• fake* 



Difference 
bcivvecne na- 
il jcanui*!ifc 



Iuk.i5.i3. 



I«M-5 



Smite* 



Obiclhi* 



6 4 The DoStrine of Mortification. 

fake all thefe things, upon condition youflwllgefe- 
teraall life for them hereafter. For this is the difRr- 
rencebetweene reafon and fenfe; Nature is carried 
away by fenie,it delights in that which it feeles, now 
kale is pre/ent \ but reafon goes according to judge- 
ment, and refrs upon hope : therefore let the children 
of God ufe their fpirituall reafon in the forbearing of 
pnefent worldly delights, in hope of enjoying of bet- 
ter things \ and take heed of fenfe, bee not ledaway 
by it, for it is ufually a great meanes to draw our 
heart and aflfeftions from grace to earthjy things. Lul\ 
15 .2 ^.thcrtci glutton when heewas in tormew,had 
this anfwer from Abraham^ Sonne ^remember that thou in 
thy life time badft thy pleafure jthat is,thou hadft it then 
when it was nota time for pleafure ; thou waft led a- 
way by fenfc,and now thou muft be puniflied-The A- 
poftle, lam. 5. 5. pronounceth a woe upon rich men, 
bzcxxky oh received your emulation here 5 that is, you 
have received pleafurein a wrong place,for the earth 
is no place for true pleafure $ therefore you have re- 
ceived your confolation : you can exped: no other 
pleafure hereafter, for you have fought true content 
where it is roc 3 therefore woeunto you. A man that 
minds earthly things is like a man that hath a great 
grafpe,which cannot hold any thing more, except he 
let fall that which he hath; earthly minded men, they 
have their hearts full of earthly things and pleafure. 
and therefore it is not poffible that they fhould gripe 
Ghrift and grace,except they let fall that gripe that 
they already of earthly things .Therefore this isalalfe 
reafon that men doe objeft. 
The fecond objection is, becaufe earthly things arc 

fermbly 



the DoStrine of Mortification. e$ 

fcrtfibly felt, and in things that arefenfibly felt,there 
is fwectnefle $ but as for other things,thcy are onely 
conceived by the imagination, as grace and other fpi- 
rituall things. 

To this lanf wer, men in this are exceedingly de- 
ceivedj for if the lefler faculty be fenfible, then much 
morethe greater faculties; and if the inferiour part of 
the foule hath a fenfible tafte, then certainly the fupe- 
riourpartofthefouleisthe more fenfible part $ for 
the greaterfaculties have the greater fenfe,and as they 
are larger fo they grow deeper. To explaioe this,takc 
a man that hath an affli&ed confidence, as the confiri- 
. ence is the greateft faculty,fo it hath the greatef I fenfe 
in it jfor what it apprehends it is prefendy fenfible of, 
whether it be joy orforrow. 

Now inthe martcr of fenfe betweene the fupcriour A thr 
and inferiour faculties,the Schoolmen make a three- difference in 
fold difference. Firft, fay they, that fenfe which the ^e matter of 
underftanding or mind hath, is permanent, it laftsfor [he^ctiew 
ever, becaufc the things themicl yes are permanent •, and inferiour 
it feeles Grace, Iuftification, Remiflion of finnes, it taculcies - 
feeles God^and Chrift.and the Spirit ; but the fenfe l 
of the other faculties vaniiheth and pafleth away : As 
a man that hath for the prefent tailed a Sermon well, 
and another hath tailed a good worke,or a good turne 
*k>ne,which in time are forgotten ; the remembrance 
of them Ms not for ever. Secondly, thefe natural! 
ienfesarebutforthe prefent 5 that which you now 
tafteis prefent, that which you tafted before is gone, 
this is the nature of thefe faculties ,. but it is not thus 
with the underftanding. Thirdly, thefe fenfes leflezi j; 
through defed: and wearinefle 5 a man will be weary 

K with 



66 Tbt DettrmtofMortifatiion. 

with eating of honey, though it be pleafant unto the 
fenfe,a man is weary withmcat,and with fleepejWith 
reft, and with pleafure,whcn as thefe arc delights,and 
very plcafant in the fruition ; but over much of any 
of rhefe makes thema burthen : but the fpirituall fen- 
fes arc not fo,for they areendlefTe -> Juftification 3 Re- 
million of finnes,andReconciliation,are without end; 
therefore labour to finde the fwectneffe that is inGod, 
reft not til thou get theSpirit which brings grace into 
the heart $ and doe but talke with thofe that have ta= 
fled of this fweetneflc, that have firft tafted of earth, 
ly things,and now have tailed of fpirituall, and they 
will tell you of the excellency of the one above the 

Hcb .II.X4* other. Heb. II. ifa&c. They declare plainly jhat tbeyfeeke 
a Citie^ not in this world>for then they might returnc, 
but a heavenly place. 

oh ' Ft The third Obje&ion is, becanfe ofche opinion and 

# fpeech of men concerning thefe earthly things $ and 

£fay6 5. this hath a great force: Efa.6.}\Woeisme,forlAma 
man of unckane lippes^and dwell in the middefi of Apeopk 
of uncleam Hpfes : that is, I (hall have a bafe opinion 
of this people, if I fhall prophefie unto them. So, 

Ma1.i4.xx. Mat.i^. uMany falfeprofhets fhallarifejmd deceive ma- 
ny : that is, men mall be taken in a trap to doe evill, 
by the falfe opinion and fpeech of the multitude ; 
for men that fall into errours, are alwayes drawne by 
fancy. 
I To this Ianfwer, firft, you fhall finde them but 

mouth-friends, and therefore when they perfwade 
menby fpeech and opinion, it is becaufe they would 
deceive^ and therefore I befeechyou take heed of 
them; It is a dangerous thing when thedevill will 



the Do&rine of fAwtificauon. 6y 

flow with our ffe/fer ; that is, when hee will ufe our 
ftney and appetite as an inftrument to draw us to fin : 
You fee the danger that A dam fell into, when Eve 
was made the inftrument, by being led by fancy and 
opinion ; the dcvill fhewes herthe excellency of the 
Apple, andbyhisperfwafionfheeis drawne totafte 
of it. So I read of a Martyr, who when he came to 
fufter, his friends perl waded him to turne 5 he anfwe- 
redthus, Toufyeakettoutof love^ but there is one within JktMiuyts 
who is mm enemy , that ferfmdes you thus to Jpeake. In 
like manner lay you, that the opinion and (peechof 
men is good, but thereis an enemy within that ufeth 
deceit. Wehaveaproverbe, It is good telling of money 
after ones father^ fo it is good trying the fpeechesof 
the deareft friends, left there be deceit in them. 

Secondly ,to this I anlwer, to be fure notto be de- z 
ceived by the falfe opinion of men, it is to get found 
knowledge in the Word, and from it to gather a per- 
emptory conclufion, that we will not be drawneno 
further than we are warranted by that : Now a man 
tnuft looke that hee ftand upon his owne bottome* 
and not wholly on another mans judgement. A man 
that fets himfelfe upon a good ground, will ftand 
faft when otheTs fhake and fall ; now this ground is 
the word of God: and whep wee have this ground, 
to refolve with Iofhua^ that whatfoever others doe, / 
and my houfe will ferve the Lord: and peremptorily to 
take up the refolution of Pettr, Though nil the world 
jhould for fake Chrift^yetwe willnot. I fay, a perempto- A good grcud 
ry will to doe good, is good; though wee have not$ e ? u i rc c/°L 

1 rr o • I ni Pi , • 1 doing of good 

powertoefteait: but we mult looke that it be upon 
a good ground-, for wee muft know that the way to 

K 2 heaven 



$8 The Dt&rme oj Mortification! 

heavenis not a broad footway ,where many footfteps 
appeare,as a path- way is to a great City ^but it is a nar- 
row my, and therefore we mull throng hard : befides., 
there are not many going that way ; and therefore wc 
muft not give eare unto the opinion and fpeechesof 
jfw/fc. the multitude. You know a man of underftanding,if a 
child come unto him and fpeake of his rattles and ba- 
bles,he wil not anfwer him,becaufethey arc too bafc 
things for him to talke about $ and if heedoefpeake 
unto him,it is becaufethe child wants underf landing 
to conceive of other things : fo it is with caraall men, 

* <**. 2. t fo n g S t foy ^ nm ^/^becaufe they want fpiritual know- 

Simite* ledge : They are like a Countrey-man, that comes, 
and feeing one draw a Geometrical line, beginnes to 
wonder what it meanes,marvelling that he willfpend 
his time in drawing of fuch a line, though heknowes 
well the ufe of it that drawesit ; and to this purpofe 

zTct.&A* the Apoftle faith, i Pet.q.^.Thcy marvelltbatwcrunnt 
not with them unto-the fame exceffeof riot : that is,thcy 
cannot fee the reafon why wee fhould notbee as pro* 
phaneasthey. 

Obk8.j£ Thefourth reafon whereforemen will not fet up- 
on thelecorruptions,is,becaufeofa falfe opinion and 
overvaluing of them, and therefore they thinke they 
doe nothiag in the getting of them but what they 
deferve, and that they are worthy their labour and 
paiaes. 

To this I anfwer ; Ler men looke unto this, that 
they be not deceived in them,and compare them with 
the Scripturesrfor ifyou judge of things as the Scrip- 
ture dotfr> it will appeare that the reafon is falfe, but 

if 



The DoSIriae of l&Ytification^ 6$ 

if you doe nor, although they be vanity, yet they 
will deceive you whatfoever you efteeme of them j 
for the.truth is, that there is nothing in them but vex- 
aiwn ofjpirit $ you fhall finde greatmticements, and 
much evill in them: bcfides,thcy will fill your hands 
foil ofmuchevill and blood; that is, they will give 
thee no true Joy : for what joy hath the raurtherer of 
hismurcherC Now the reafon wherefore they can- 
not give true Joy, is,becaufe they are under the facul- 
ty of joy : As the eye is weary quickly with looking ... 
onafmallprint, but let the print bee futable unto it, m$e * 
then it will delight in it-, foitis with the faculty of 
joy, if there were no wearrnefle brought to it by 
them,then men would not be weary in the acquiring 
of them- but wee fee thereisfuchan awkwardneffe 
In the minds of men for the ge ting of them, that k 
weares the minde,but fatisfies k not. Icr.9.2^. faith 
the Prophet, £et not the wife man glory in bis mfdotne^ Icr ' 9 * x $* 
mrthcfirmg man in bis firengtb, mrtbe rich man in bis 
riches: that is, hee hath no caufe to glory in any out- 
ivard thing,becaufeit is theLord that fheweth judge- 
ment, andean diffblve any creature to nothing; butif 
he will glory, let him glory that hee knowes God : 
for the true knowledge of God bringethtrue Com^ 
fort and Joy. But it is not fo with the creatures, for 
there is no creature can bring good, or doe good or e- 
vill without God ; I hy, no creature can bring com- 
fort unto a creature without God ; forGod,if hee is 
the fuftainer.of all creatures, fo likewife heis the Au- 
thor of all. But if wee come to fpirituall comfort, 
God doth not communicate it unto any creature, no 
creature hath part of it ; The creature nouriflieth us 
, K 3 not: 



^o the DoStrme of Mortificattonl 

not fimply as it is a creature, but it becomes nouriflia- 
ble by reafon of that which is put unto it ; as the fire 
brings light and heat, heat is the matter of the fire„ 
light is but a thing or quality that depends upon it : fo 
the matter of every comfort is God, and of all things 
in the world, though the iniiruments that doe con- 
vey this conafort bee a creature: therefore you may 
have the huske when you want the kerncll ; that is, 
you may havethefe outward things, and yet want 
the fweetnetfe of them. And this is when God 
turnes away his face from a man in thecreatures, then 
the comfort in the creature is gonejand thereforeZX*. 
Sprayed, Turtle not thy face away from thy fervant : 
a! mens com- that is, take not away my comfort. All -mens com- 
forwftandin forts Azwdin Gods face : let a man bee never fo rich, 
Co<u face- | ef ^ j m k ave w ^ e am j c^iidreDjlands and poflcflions, 

-give him what outward things you wiil,and what joy 
and comfort is in them if Gods face be turned away * 
Ahab is rich enough, and Haman hath a wife and chil- 
dren 3 and yet what comfort and joy had theyinthem? 
It is not the creature that can yeeld true comfort, but 
it is the All-fufficiency that is in God, and from him 
derived unto them: As for example,Take a man that is 
SimiU. in defpairc^tel him of the world,make large promifes 
unto him in this kinde,nonc ofall thefe will comfort 
him, they are fo farre from miniftring comfort, that 
they adde unto his forrow, clpeciallyif hisgriefebc 
for a matter ©ffinne; but tell him of God, and his 
fufiiciency of Chnft, and of Juftification, and Re- 
million of finnes, then hee will beginne to have ibme 
joy in God : And as the prefence of God is now raoft 
comfortable, fo inhell the knowledge of God and 

his 



Tht Doftrlneof Mortification'. ! ji 

hisprefencefhallbe their grcateft torments. There- 
fore let my advice be unto you that which theProphet 
Z>4^/Wgivesinthelikecafe, < P/4/w.62.23. Trufinotin Pfal.fo.i3, 
'pffrepm^ and if riches increafe, fet not jour hearts upon 
them: that is, fet them not io upon themes to place 



your happinefle in them. ^ pf ^ 



The Ule then may fave for the juft reproofe of all V 9 * 
earthly minded men, and for exhortation unto all to 
leave their earthly mindedneffe : Let us all therefore 
labour to deprive our felves of all inordinate defire of 
them ; efpecially it concernes thofe tfeat abound in 
them, to keepe a ftrong watch about their hearts,lcft 
this viper lay hold upon them;fbr as it is a hard thing 
to keepe a cup that is full without fpilling, fo it will 
be ahard workefor thofe that have their Clofets full 
of earthly things not to have their hearts takenup 
with them; and therefore our Saviour faith, It it a W bywisbard 
bard thing for a rich mm to enter intot he kingdome of God. for a r»fe man 
What is the reafon of this t becaufe it is hard to have tobc faved> 
abundance of outward things, and not to put truft in 
them : and what is f^id of riches may be faid of any 
other outward thing whatfbever, whether it be plea- 
fure, or hoaour 5 for thefe all worke the heart of a 
waxie difpofition to evill/o as it wil take any impref 
(ion, it will be ready to receive into the foule any fin, 
or imbrace any objeA, and carry the impreiHon of it 
iintoa&ion. 

Now what fhould move us to mortifie thefe earth- Motkei to 
ly members? The firft motive is, becaufe if we doe mortifie our 
not mortifie thenuhe Devil will enfnare us by thefe " c r r f y RlcEa- 
earthly members^thoughwefeemenottobewithin . 1 
his-power ; As a dogge that hath broicnaway horn Simile < 

his 



y% The DoUrint of Mortification; 

his keeper,yet going with his chaine he will the mote 
eafily bee taken; fo thefe earthly members are as a 
chaine, whereby the devill laves hold on us ; there* 
fore if you would not be taken by Satan,then morrific 
tfiefe earthly members. 

The fecond Motive to move us to mortifie thefe 
earthly members,is, becaufe oneearthly member, or 
the reigmng of one finne in us, eyes us fa/l from God : 
and bindesusfafttothe deuill; now what matters 
it whether a man be tyed with one chaine, or twenty 
chaines if he be tyed fafts fo what matters it whether 
he be tyed with one finne,or many finnes,if one keeps 
him from God : For as one grace, truly wrought by 
the Spirit,raakes a man righteous ; fo one raging finne 
^nVSTa ma ^ csa ^ a ^ unrighteous. Menthinke that they may 
man m.righ- retainefbrne finne, and yet be righteous 5 but I fay, if 
ceous. t hy heart be fet upon any earthly thing, if it be but an 

immoderate care for thefeearthly things, or if it be 
butfeareoffuchorfuchaman, which mayfecmeto 
be but a fmall thing, that tyes thee from God ; I fay> 
if you looke unto fuch a man, if a matte; of Confid- 
ence come before thee, and thou dare not doe juftice 
forfeareof him, but will in this cafe rather breakc 
mth God, kisafigne that there is no true grace in 
thee, thou art as yet earthly minded : but if thou bee 
-heavenly minded, thou wilt fez thy refolution thus ; 
This thing I know to be juft and right,it is a matter of 
Conscience, though all the men in the world ihould 
be angry with mc,yet I will doe it. And therfore our 
Luk. .' Saviour faith. Except hee deny bimfelfe^ hccurm^bern-j 
D'fciple^ Luk. 9 .23. that is, ifhc caft offall felft-Iove 
of thefe outward thiags,fo as he will not let his heart 

immo- 



the DoEtrfae of Mortifatfon. 75 

immoderately upon them. But it is now farre other- 
wife with men, they will doe as other men doe ; like 
the Planets, they will turne every way ^ and therfbre 
itisimpoffiblebutSatau fliould catch thefe men, be- 
caufe they love to play with his baic : deceive not thy 
felfe,ifthouforfakefome 5 and doe not forfake all, 
thou art as yet not heavenly minded ; For a man may 
not be altogether covetous,and yet not renewed ; hee 
may not gripe fo fait after the world as another, and 
yet not be depending upon God, fuchauone is but 
an earthly minded mm : foaman mHy be religious a 
wnilc, and hee may deny himfelfe either fomc finne, 
or clfe thecompa yof wicked men, and yet when he 
comes but unto l'ms, that he muft deny himfelfe in all 
his pleafurc-Sjhcr e he ftands ata ftay, Gods grace and 
falvation and he parts, he will not buy it at fo deare a 
rate,as tolofehis pleafurein theft outward things. 

But you will fay unto me, How (ball we doe to get ° M'&i 1 ' 
this loathing of earthly things ? Therefore, forthe 
better helping of you unto this worke, we will now 
come downe toconfider fome meanes by which you . 
raayobtaineit. 

Firft, if you would get a loathing of earthly things, ^t n f mf% 
the firft meanes, is, to get a found Humiliatirn : For Meanest 
what is the reafbn men doe fo minde earthly things, ° btai . rc lhe 
and why they doe not place heavenly things before, c «Siiy twLs 
but becaufe they havenot felt the bittcrnefTe of finne. 1 
Now the true ground cf Humiliation^ the hating of Bumiliation * 
finne,out of love unto God : but men turnq it another FaIfc 
way, they make another ground of Humiliation. of it. §r ° un <** 

For firft,it may be they are humble becaufe of the 1 . 
feareof judgement that is prefent,or ontf thatis likely 

L to 



L 



74 Tbe Vo&rint of ^Mortification. 

to enfue, but not for finnc as it is difpleafing to God$* 
their hearty it may bee, is broken, but it is not made 
better. 
% Secondly, it may be they are humbled becaufe of 

fomegenerall lolle of outward things, or of fomc 
generall judgement that is befallen theland,or it may 
be a particular loffe of creditor the. like,but not for a- 
ny particular finne. 
3 Thirdly,. it may be there was a deeper ground, the 

pcrfons of fome men that were rich, but now are fal- 
len, and therefore becaufe their hopes depended up- 
on this man,and now being unable to help them,they 
wherein true are dejected. . But this is a f life Humiliation ; for true 
Humiliation Humiliation confifteth in an abftaining from finne,be- 
caufe it is difpleafing unto Gods, and a raifing up of 
the heart by Faith inChrift tobeleeve the promifes 
both of Juftification, and Remiflion of finnes, and 
then from hence flowes a loathing of finnc. 
%. Secondly , if you would get a loathing of earthly 

Tbe royaltie things, you muft remember the royaltie of the fy'mtulll 
togs! tUaJ1 things what the excellencie of them is; theyfarre 
furpaffe all the things in the world : Grace hath the 
Heb.n.34. greateft powerin it, it is able to ijnenchfre^ to ftof the 
mouthes of Lions fleb.i 1.34.N0W if men did but be- 
leeve that there were flich a power in Grace, they 
would never be brought to minde earthly things : 
therefore labour to ground your felves in the true 
knowledge of God, get good arguments in your 
felves of the prccioufneffeof heavenly things-, for if 
a man be not thus grounded 5 but fhall fee greater argu- 
ments ro the contrary, hewillpnefentlybeginneto 
fufpeft that fpirituall things are not the beft. Now 

wheo 1 



the Doftrine of Mortification* y j 

when a Chrifiian is thus grounded, hee is able to dif- 
ccrne things of a contrary nature b therefore bring 
them unto the triall, and the more you try fpirituall 
things by afanftified judgement, the more excellent 
they will appeare,. but if they be not fpirituall things, 
the more you looke upon them,the bafer they fecme 
to be. 

Thirdly, if you would get a loathing of earthly 
things, then labour tokeepc a conftant and diligent Aconftam: 
watch over yeur hearts : for when a man fets his heart and dil'gene 
and mind upon earthly things, they will workc care- Jj^£ a ^ r 
lefhefleandremifncfleof better things ; it fo po£ 
fefleth his heart with feare, that he altogether negle- 
deth fpirituall things $ it will make thee carelefle in 
prayer, and other holy duties. Take heed therefore 
of filling thy heart with earthly things,forit wil take 
away the rellifh of fpirituall things 5 and if once the 
fweetnefle of them be gonc,thou wilt makefmall ac- 
count of them : Take heed of too much pleafure,for 
then you will negle& prayer in private;and take heed 
of abundace of riches,for they have a drawing power 
in them: And here what Chrift fpakeuntotheChurcfa R , g 
ofSmyrm^ Rcv.3^9. I know thou art rich,&c. may be * 5 * * * 
faid unto you, Iknow you are rich, by the great la- 
bour ye take after the riches : men take much paines 
for the getting and keeping of earthly things, then 
how much more fhould they labour to get and keepe 
fpirituall things ; labgur to keepe your hearts in tune, 
labour to keepe a rellifh of fpirituall things in your 
hearts, and expell whatfoever is contrary unto it: 
Take heed of immoderate love of riches, pleafurc,or 
honour $ take heed that you incroach not upon the 

L a Sabbath^ 



<7 6 The DoUrme of Mortification. 

Sabbath,fec that apart for the inriching of yourfoules. 

I fpeake not this becaufe I would have you carelefle 

in your places and callings, but I would have j ou caft 

off all unnccefiary occafions and bufineffes which you 

draw upon your fdves,by reafon whereof ye negle<$ 

better things. It now remaines that I give you fome 

meanes to get heavenly mindednefle. 

Weans to get xhe fir/t meanes, if you would get heavenly min- 

n^ndedndfc, dednefle, is this, You niuft labour to get Faith-, for the 

i more Faith thou haft, the more thou art in heaven: 

Fahh, Faith overcomes the world, which fets upon us two 

A twofold waies : ^ r ^' ty promifing things that are good ; fe- 

foare of the condly,by threatning that which is evill. Now Faith 

world, overcomes both thefe : For, 

Firft,the world tels thee, that if chou wilt be earth- 
ly minded, thou flialt get ref pe<5i and credit,thou (halt 
get an Inheriance,thou flialt be a King; but Faith tels 
thee,thatif thou wilt be heavenly minded., thou (halt 
get credit and re/pedi with God and hisAngels,and an 
Inheritance undefled, immortally which fadcth not away ; 
1 thou flialt be as a King, and a Prince here in this life, 
over the world, the devill, and thine owne corrupti- 
ons, over all thefe thou flialt be more than a Con- 
querour,and have a Crowne of glory in the life to 
some. 

Secondly, the world tels thee 5 that if thou wilt not 
be earthly minded, thou flialt lofe thy wealth and 
riches, thy honor ard thy crcdir,nay,thy lifealfojbut 
Faith tels thee,that if thou bceft earthly minded,thou 
ihalt lofe thy fpirituall life, and riches, and&alt be 
poore in the graces of the Spirit $ thou flialt lofe ho- 
aour.and credit with God and his children nay,thou 

' flialt. 



Tht DoSirlneof Mortification. 77 

flialtlofe eternall life. Thus Faith overcomes our in- 
ordinate affe<3ions to the world,and makes us heaven- 
ly minded. 

Thefecond meanes,if you would get heavenly min- 
dednefTe,is this. You muft labour for Humility: this is Humility, 
that which the Apoftle lames exhorts us unto 5 Iam.&. 
8. Clenfe your bands youfmmrs^and pur ijie your hearts you lam 4.8. 
double minded^dxA thcabumble your felves,cajl your felves 
downe^ andtbe Lordwillraife you up. Where we may 
note,that before our hearts and hands can be clcnfed, 
we muft be eaft downe. This we may fee in the para- 
bleof theSower,Z^£.3|0. twooftheforts ofground 
were not fit to receive feed becaufe they were not 
humbled, and therefore the Word had not that effe& 
in them as it had in thofe that were humbled,plowcd, 
and had the clods broken. It is with an humble foule, Simlu 
as it is with an hungry and thirfty man 5 tell him of 
gold and filver,he cares notfor it,only give him meat 
anddrinke, for that is the thing he moft defires, and 
ftands moft in need of : or like a condemned man,tell 
him of lands and pofleffions,he regards them nothing 
at all y for nothing will fatisfie him but a pardon : fo 
it is with a Chriftian that is humbled and caft downe 
under the fenfe of the wrath of God for finne ; tell . 
him of any thing in the world in the moft learned and 
excellenteftmanner that pofTibly you can,yet nothing 
will fatisfie him but the love and favour of God in 
Chrift, he can rellifh nothing but heavenly things ; 
nothing will quench his thirft but the* imputed 
righteoufnefle of Chrift. Thus you fee that Humi- 
litie is an excellent meanes unto heavenly minded- 
nefle, 

L.3. The 



j 8 The Do time of Mortification; 

The third mcanes,if you would get heavenly mia- 
A judgement dedneffe>is this, thou mutt labour to get thy y*dge~ 
rightly inf or- mmt rightly informed^ efpecially concerning earthly 
^ngei«h^ things: The reaion wherefore men are fo befotted 
thing.*, with the world, is, becaufe they doe not conceive of 

the things in the world fo as indeed they are, they 
tbinke better of them than they deferve, and looke 
for that from them which they cannot afford them : 
,I,M * therefore hearewhat thePreacher faith of them ^Stti 
lomm faith,that*%rfre vanity and vexation of jpirit : 
yea, he calls all vanitierAnd in another place he com- 
pares them to things that arePftioft variable, and moll 
uncertain,as to grafle that withcreth, to a fhadow that 
is fuddenly gone $ this is the efteeme that the Wife- 
man had of earthly things. And thereby we may fee 
that they are not truly good, becaufe they arc uncer- 
taine things, and promife that which they cannot per- 
formeuntous 5 for at the beft they are but things 
wherein,as through a ere vicc,we have a fmalglimpfc 
of the true good -, yet they themfelves are not over- 
good, becaufe they are not the caufc whereby the 
chiefe Good is produced j neither are wee able to 
keepethe m, for at fuch or fuch a time they will be 
gone; fo that they are neither true good, nor our 
good: and therefore this ftiouldweane us and our 
hearts from t hem. But let us ftrive to fet our affe&i- 
ons on things that are durable good, and fubftantiall 
good, which wilftiot deceive ns; and will promife 
us nothing bu t that which it will perfbrme farre be- 
yond our dfcferts : therefore labour for a right inform 
med judgement. 

The fourth meanes Jf you would gee heavenly mil*; 
5 * & dednefli 



**-;. 



The DbStrine of Mortification, yp 

dednefle,is this. Labour to get a fight into the Alhfuf a fight into _ 
faencieof God: Remember what the Lord faid unto lhc Al V u J ic d io 
Abraham^ lam God All-fufficient 3 walke before me and be Q c J a ?<If 
upright. God is an All-fufficient God for generall 
good- things of this life are at thebeft but particu- 
lar good 3 as health is a particular good againft; fick- 
neffe, wealth and riches a particular good againft po- 
verties honor and credit a particular good againft dif- 
grace ; but God is a generall good, and the fountaine 
of allgoodneffe : other things are but created, like 
cifternes, that good they have is put in them $ there- 
fore the Lordcomplaines of thepeoplcyfer.z.ij.Tfejf icr.i,^* 
haveforfaken me the fount aim of living water s^and have 
diggedtothemfelves Cijlernes Wat will bold no watery that 
i&, they haveforfaken God the fountaine of all good, : 
and have chofcn unto themfelves the creatures, that 
have no more good than that which comes ff omGod, 
the fountaine: As a man that forfakes a fountaine that 
continually runnes, and betakes himfelfe to a crack'd 
Gifterne that hath no water but that which commeth 
from the fountaine, and is alfo fubjeft to lofe his wa- 
ter 5 fo when men let their hearts on earthlyahings, 
they forlake God who is All-fufficient for them, and 
feeke to his Creatures which are infufficient and una- 
ble to helpe themfelvcs : therefore you ought to 
thinke of thefe things to the end you may bs heavenly 

winded. Aremebranee 

The fifth meanes to get heavenly mindednefle, is from whence 
this, To Remember from whence thou art, fallen^ Rev. 2 . 5 . ^ * re f * llcn * 
this is for thofe that have beene heavenly minded.and simile. 
new are earthl} minded. It is with many Chriftians 
as it is with thelfaadow on the Diall P the Sunne paf- ■ . 



8o The Do&rine of Mortification. 

fah and they kaow not how : or as a man going to 
Sea, fifft he lofeth a fight of the Townes and hou- 
fes, then the fight of the Churches and Stecples,and 
then he lofeth the fight of the mountaines and hils, 
thenatlafthe feech nothing but the motion of the 
Seas ; fo thereare many ChrifHans that make a god- 
ly fhe w of profeffion of firft, but by degrees they fall 
away,till at length they become nothing ; they leave 
the good profeflion^and take up an outward profeiling 
Simile, of Chriftiamtie, and doe all in hypocrifie : it is with 
thefe men as it is with a man that hath a Confumpti- 
A fpkhuall on in his bodie ; firft, he growes weake 5 fecondly, he 
c o ^ r ^P tion lofeth his colour; thirdly, he lofeth his rellifh and 
a°^Siiy, t0 tafte, and this is the moll dangerous of all: fo it is in 
a fpirituall Confumption 5 firft, they are weake and 
feeble to performe holy duties ; fecondly, they lofe 
their colour,that is,their cheerefulnefle in theperfor- 
mance of holy duties ; thirdly,which is the worft of 
all, they lofe their rellifli,they cannot tafle wholfome 
Doftrine, they delight not in the pure Word 5 and 
this is dangerous, and hard to be recovered. A Con- 
fumptign at firft is more eafily cured than difcerned ; 
and at length it is more eafily difcovered than cured $ 
to it is with the fpirituall : the fickneffe and the weak- 
neffc of the foule may at the firft be more eafily cured 
than dif csrned, but when they beginne to lofe their 
colour and taftc, it is more eafily difcerned than cu- 
red. This is a marvellous dangerous cafe ; and there- 
fore to prevent this ficknefle of the foule, let men re- 
member from whence they are fallen : I can compare 
fuch Chnftians to nothing fo fit as unto the Image of 
2V^r/A^^^r,whichheef:iwinavifion $ the head 

was 



• 



The DofirmeofMortifcatim. 2i 

was of gold, thebreft, flioulders,andarmesoffilver, such are fitly 
the thighesand legges were of brafle and Iron, and compared to 
the feet were of clay : fo many Chriftians,at the firft, ^™£? 
for their zeaie, knowledge,tendernefle of confeience, Dan,2.$*/ 
are as pure gold s after wards, they grow more cold 
and remifTe in the performance of holy duties, than 
before^as alfo not focarefull in the keeping of a good 
confcience 5 and this is worfe than the nrft,even as fil- 
ver is worfe than gold 5 againe^ they come to a de- 
gree worfe than that, like brafle and Iron, dead and 
cold to every thing that is good 5 then at laft they 
come to clays that is, to be earthly minded, minding 
onely thethings of the earth: and therefore if thou 
wouldeft get heavenly mindednefle, and keep offthis • 
fpirituall Confumption of thy foule,remember from 
whence thou art fallen. 
Having alre.tc : y fte wt4 you thediflference betweene 
earthly and heavenly mindednefle, and alfo fhe wed 
you the meanes whereby you may get out of earthly 
mindednefle,it now remains that we lay downe fome 
motives to moveyou to this worke. 

The firft Motive to move all men from earthly Motives to 
mindednefle, is, becaufe heavenly things art a better oh h t li^ y * 
\ett : the defire doth not dye,but change -> the affedi- ' " b i 
ons and defires are but changed from earthly things to Heavenly 
heavenly things : now every defire hath a conjun&i- *j^£ft *" 
on with the things thwit they affe<51 ; if it bee but an 
earthly defire, it hatha conjunction with an earthly 
object; fb if it bee an heavenly defire, ithathacon- 
junftion with an heavenly obje&. Now if men did 
but know, or at leaft would be perfwaded of this, ic 
would bee an excellent mcancs to perfwademen to 

M leave 



; 



8 i The Do&vine oj ^Mortification* 

leave earthly mindedneffe: for what is thercafon that 
men will not profeffe Religion, but becaufe they fay, 
rhen wee muft be crucified unto the world, and the 
world mud be crucified Unto us ; that is, they muft 
leave all their pleafure & delights.Itis true,thou muft 
be crucified unto the world, thou muft leave inordi- 
nate care of earthly things, alldiftrufting care,which 
is a companion of earthly mindednes in unregeneratc 
men; now what lofle will it bee unto thee, if thou 
have heavenly affections for earthly? Will not a man 
willingly part with droflfe for gold? A man that is 
recovered of a dropfie,what if a neceffitybelaid upon 
himtoabftainefromexceflein drinking, would hee 
not rather willingly leave his defire, than have his 
difeafe to returned So,whati£thy affections be chan- 
ged from earthly to heavenly things, fo as thou doft 
feele the burthen of immoderate cares caft off thee i 
whatthough a neceffity bee laid upon thee not to en- 
tangle thy felfe withthethings of this world, is it not 
for thy foules health to keep it frorn a Confumption? 
If men would be perfvvaded of the benefit that comes 
by this heavenly mindednefle, and<that it were but a 
change of the defire ; not to their loffe,but their great 
aduantage, furely they would not beefo backeward 
from getting of heavenly mindedneffe : therefore la- 
bour to perfwade thy heart of the truth of this grace, 
for this dorh not fo tye a man from the world that he 
muft not have any thing to doe with ir, but it orders a 
man in the world, it keepes him from all inordinate 
cares of the world,and all inordinate defires of earth- 
ly things, itfets all the faculties ofthefoule in order, 
3fld it fets the bodyin ordennow if men did but know 

the 






The ^DoSHrme of Mortification. 2§ 

benefit ofthis change, they would be moreeafily 
perfwaded to leave earthly mindednefle. 
The fecond Motive, to move all men toleave earth- % 
ly mindednefle, is, becaufe there n no fweetnejfe in N© fweetncs 
thefe earthly members; there is an Inf Iifficiencie in them, ^^ ly 
they cannot give any true content to the hearc of atr ' '* J ' 
man^and that they cannot doe it,this is cleare by two 
particulars: Firft, this arifeth from the mutability of 
the things ; Secondly, it arifeth from the difpofition 
ofthe perfons. 

Firft, I %, they can give no true content unto the 
heart of a man or woman, becaufe they are mutable, Bccaufc t h cy 
and fubjed: to change : now you know that all earthly arc mutable, 
things are mutable, they have a time of being, and a 
time of not being: let the heart of a man or woman be 
fet upon any of thefe earthly things,aadthelofle of it 
wil bring greater forrowofhart,by how much more 
hee hath let his heart upon them ; if immoderately, 
then the forrt>w is the greater ; if moderately,the far- 
row is the lefle ; but if he fet his whole heart upon a- 
ny thing,whetherk be hisriches,or his honor, or his 
pleafure, the lofie thereof willcaafe much forrow of 
heart: now it is onely grace that gives true content un- 
to a Chriftiansfpirituall things they change not,they 
are conftant, immutable, and permanent, as JutUfica- 
tion,Remiffioaof finnes,and Rcconciliat ion,thefe are 
not fubje<5£ unto any change, they cannot be lofi s for. 
when the heart is fee upon heavenly things, the com- 
fort cannot bee removed, becaulethecaufeof that 
comfort continues. Now comfort inChrift is thetrue 
content ofthe foule, and therefore where Chrift is by 
his grace in the heart,there is content. 

M z. Second- 



&f Tfo DeSlrinc of Mortification. 

- Secondly ,1 fay,they can give no true content unto a 

Bccauic of man or woman, if we confider the condition and the 
pu condition difpofition of cftc perfons,and that two wayes : firft,if 
we confider them as good men,and fo belong to God j 
or fecondly, if we confider them as bad men, andfo 
not belonging unto God, wee fhall fee that outward 
things cannot yeeld any true content unto either, 
i Firft, if they be good men,and fo belong untoGod; 

Whether y et t j iere cannot be fuch fweetnefle in them as to give 
true content unto the foule.For many times they area 
caufc,or at leaft a meanes todraw affli&ionsfromGod 
upon a rnan:for Godisa jealous Gcd^ that is, a God ha- 
ting fpirituall Idolatry.Now when theheajt of a man 
or woman is immoderately fet upon, when, I fay,his 
heart runs a whoring from God after earthly things, 
whether it bee after riches, honour, orpleafurc, the 
Lord will befureto meet with him, and whip him 
home for it: As wefee in David and Eli-jf David will 
let his heart upon Abjalom^ the Lord will bee fure to 
meet with his Abfalom above all the reft \ if Bit will 
not correal hisfonnes,but let them difhonor thewor- 
fhip&ferviceof God, God wilcorreftthem himfelfe. 
And this anfes from the nature of God^forGod hath 
a fatherly care over his children, and therefore will 
not fuffer them to foile themfclves wi:h thethings of 
the world,nor their a#e<5Uons to bedrawn away; and 
therefore theApofHefaith,that be chafiifeth every fonm 
•whm he doth receive ; that is, if a man or a woman doe 
belong unto God,they (hall be fure of forrow and af- 
fliction 3 and thefe are fent un-o them to weane them 
from the things of this world, to purge out of their 
hearts that fweetnefle that they are ready to conceive 

in 



Tht DoEtrineof Mortifit&tion. $5 

in thef e outward things by reafon of that corruption 
that is in them. 

Secondly,if they be wicked men and doe not belong 2 ; 
unto God,yet there flial be no fweetnefie in them,for Wicked, 
if he be notregeneratc,outward things are not ian&ifi- 
ed,& where they are not fa&ified uuto a man or a wo- 
man,no fvveetnes can be expe&ed from them: And the 
reafon is, becaufe they have not peace of confeience, 
which proceeds from grace.Now howfbever world- 
ly men may feeme to the world to have true content, 
and to be filled with joy,y et the truth is,it is a fick joy* 
for their confeiences are ever accufing of them, and 
they are in a continual feare that theyftal lofe one an- 
other; therefore the Lord will befure to afflidi them, 
Fja. 5 J . 1 9 .theLordmllbcare aadafftiti theft becaufe tbej 
bave no changesfherfore they feare not God: therfore doft 
thou fee a wicked man profper in the world,& is not 
fubjeft to fuchcroifes & lofles as other men are, it is a 
foule figne chat that man doth not belong unto God, 
but is one \\ homGod hnthappointed unto damnatio: The nature 
For this is the nature of earthly mindednes,it carts out ©f earthly 
of the heart the feare of God in an unregenerate man; roin,ie <tocfrci 
now whereG&ds feare is not,Gods grace wil not help 
that man.But this isnotufual,fortheLord moft com- 
monly meets with them here either by affiifting of 
judgements upon rhemuor elfe with fudden death^but 
if hee doe not meet with them here,it is becaufe their 
judgements may be the greater, that when they have 
heapt up the meafure of their fin, then God wil heape 
upthemeafureof their punifhmenr, and the mea- 
fure of his wrath, to preffe them downe unto hell. 
Now what if God deferre the execution of Judge- 

M 3 ment., 



S5 The DoSirine of Mortification. 

menf, it is not becaufe there is any fla^kncfle in God, 
as if he did noc regard them,but theApoftle faith,thac 

f Pet 3 ip, tiS his Mic#*i i Pet. 3.20. hee takes notice of it, hee 
purs it upon record, he remembers it well enough, 
but he is a patient God 3 that is, he waits for their con- 
version. Now patience is an attribute of God, and 
every attribute of God is Godhimlelfe; for there ts 
mtbingthat is in God but it is God: Patience, I fay,is one 
of the Attributes by which God hath made himfelfe 
knowne unto us: now when men abufe this Attribute 
of God, hardning himfelfe from his feare, hee will 
certainly meet with them : what and if God doe de- 
ferrelong i it is notbecaufe he fhall efcape unpuni- 
fhed; for faith God, When 1 begin, I will make an end : 
that is, I will ftrike but once, they fhall have no more 
time for repentance, they (hall not abufe my patience 
any more.This is a fcareful Judgement of God, when 
God doth proceed by profperky to deftroy them ; 
and it was the judgement the Lord threatned againft 

1 Sim^u the twolonnesof Ely,Hoj?bni and Pbineas,i Sam. 3.22. 
Thus you fee there is nofweetnefle in outward things 
for a man to fet his heart upon them. 

The third Motive, to move all men to leave their 

No fetation Gflfthljr mindednefic,is, becaufe if a man or woman be 

uuh them, earthly minded,^ cannot be faved: and who is there 
amorigft us. that would not willingly bee ftved i All 
men do delire £ dvation,and yet there are but few that 
in truth doe def ire ir, becaufe their practice of life is 
not anfwerable to fuch a defire^for the Apoftlc faith, 
He that bath this btfejurgetb himfelfe ; thatis, hee will 
take fpintuall Phy ficke,the grace of the Spirit,which 
will throughly purge out this earthly mindednetfe,or 
•. ~ at 



The DoSirine of Mortification^ $j 

at leaft wife keepe it under,that it fhall not bee able to 
beare dominion in his heart. Now I fay there is a ne- 
cecffitie laid upon every man to be heavenly minded; 
for Co our Saviour faith, Mat. 6.24. No mancan ferve 
two wafers ^ hee cannot ferve God and Mammon ; that is, Mat 6l * 
hee cannot ferve God with one part of his foule, and Go d wi]] haVC 
the world with another, you cannot be earthly min- all the (oak 
ded, and heavenly minded 5 God willhaveall the ornonc * 
foule or none, God will admit of no Co-partnerfhip, 
hee will not be a fharer with the world of that which 
is his right. Againe, two contraries in nature cannot 
ftand together ; nowthereis nothing fo contrary as 
God and the world : and therefore the Apoftle faith, 
If any man love the world^ the love of the Father is not in 
him : that is 3 if he fct the world in the firft place,hce 
cannot keepe the love of God,Ged and his grace will 
depart from that man : It is a thing contrary to nature 
to ferve two matters, men cannot beare it, for there 
carj be but part ferving ; and furely itis not fo contra- 
ry to a man,as it is contrary unto God ^ therefore it is 
the folly of men that thinke they may retaine their 
earthly mindedneffe, and yet ferve God too ; butit 
is unpofhble to joyne thefe two in any a6iion,and yet 
be acceptable to God : Faith is that which is the or- 
nament of every a<fh on 5 Whatsoever is not of faith^ u 
finne : now every earthly minded man, is a fakhlefle 
man ; itkeepes Faith out of the foule, whether it be 
I©ve of riches, or honour, or pleafure, though it bee 
but a depending on the approbation of fuch or fuch a 
man,it will keepe Faith out of thefbule ; fo faith our 
Saviour, loh.^.^.How canyon beleeve feeing yefeeke ho^ 
nmroneof another *, and not the honour tht commtth of 

God? 



88 The DoSirine of Mortification. 

God ? The caufe that they wanted Faith, was, becaufe 
they preferred the approbation of men, and fought 
that before the gifts and graces of God ; for it is un- 
poilibleyou (hould bdeeve, fo long as you retaine a- 
Luk.9.1?. nyaffeftionofvainc-glorie. Luk.p.i^. our Saviour 
Varies ou gives two markes of a mie Chriftian $ the one is, to 
twe cbiiftian deny himfelfe 5 and the other is , to take up the Cr$(fe - 
therefore it is not only required that a man deny him, 
felfethe pleafures and profits of the world,and all in- 
ordinate affe<3ions,but he muft alfo take up the crofle, 
he muft be willing to fuffcr for Chrift, reproach,dif- 
daine, and fliame -, for there is as great a neceflitic laid 
upon him tofuffer, as to deny himfelfe : and thinke, 
thinke not your felves heavenly minded, except you 
finde in you a heart willing to fufler for Chrift. 
4 The fourth motive to move all men toforfake 

It is the beft earthly mindedne(re,is,becqsufe^^^^^^^, and 
part to do lo. ever y man wou l<j havethe belt part ; but it is a hard 
matter to perfwade men tftat that is the beft part , for 
they fay they have felt fweet neffe in them, and there- 
fore now to perfwade them,is to fight againft reafon; 
which is hard to be evinced without manifeft proofe: 
Firft then,we will prove it by Autboritie : Secondly, 
we will proveitby Reafon. 

Firft,I f ay,we will prove heavenly mindednefle to 
Proved by ^e ^ better part by Authoritie or Scripture : as Luk. 
Authority. 10.41,42. where in theitorieof Martha and Jfary, 
Luk.io. 4 r, 4 i our Saviour makes a foure-fold difference betweene 
A P fourt foia cart hly and heavenly things; firft,Chrift faith to Mar- 
difference be- tba^ Martbatbou care]} and 'art troubled \ that is, there is 
iwccnc earth- much care and trouble both to get and keepe earthly 
jy a thfn h g5? Cn " things, thele cannot be gotten without great labour 5 it 

is 



tbeQotirine if Mortification . %$ 

is a part of that curie which God laid upon A dm, Gen^iy. 
that//; thefweat of his br&wes hejheuideat his bread ; that 
is, he fhould finde much difficultie and labour to get 
outward neceffaries for the fuftaining of nature: Mary 
fhee fate downe,fhe was at reft, which ihowes us thus 
much, that it is aneafie labour, and an eafie worke to 
feeke after grace : Indeedit is no labour at all, if wee 
compare it with the earthly labour jthc one is the de- 
light of the foule, but the other is the burthen of the 
foRle : now that which is the onely delight of the 
foule is grace, and therefore what thebodiedothto 
fatisfie the ibule in this, it accounts of it as no labour 
to it felfe,forit yeelds willing obedience to thefouie; 
now where there is a willingnetfe in any man to doe a 
thing for another,the performance of the thing is not 
accounted as a labour to him,but as a delight, becaufe 
he is willing- but earthly mindedneffe is aburthen to 
the foule, becaufe it is compelled by the unregene- 
rate part to y eeld obedience unto it : therefore you fee 
that heavenly things is the beft part, becaufe it is an 
eafie worke. 

Secondly, Martha is troubled about many things $ % 
that is, there are many things required to make an 
earthly minded man perfe&, to make him fuch an 
one as he would be .* if hee have riches, then he muft 
have honor,andpleafure 3 anda thouftnd things more, 
and yet never come unto thar which hee would bee : 
it may be he is rich,but he wants honou^it may be he 
is honorable,but he wants riches^or it maybe he hath 
both, but hee wants his pleafure; heenjoyesfbme- 
thing,but he wants that which hee would enjoy. But 
itf^hathchofen \x\tom thing, and that is Chrift, 

N this 



- A 



£ o The VoUrim oj ^Mortification. 

this fatisfies her ; butfliee hath not him alone, but 
with him fhee hath Grace, Judication, and Rcmiflt- 
onoffinnes; one fpirituall grace with Chrift makes 
a-Chriftian happy, hee needs not to labour for any o- 
ther ; if Ctrift be in the heart,he will draw all grace 
with him into the heart: and therefore the Apoftle 
faith, He that gave wChrifl, mil with him give us a H 
things e/fe: that is, all grace that wee ihall ftand in 
need of. 
3* Thirdly, Martha was troubled,but about earthly im- 

ployments, things of little moment incomparifon of 
grace : but Maries was for the one thing needftdb namc- 
ly,graceand holinefle, and therefore Chrift called it 
the beft part^and indeed what comparifon is there be- 
tweene earthly things andgrace. 
4 Fonrthly, Martha's part is but of corruptible thing?, 

fubjed to change ; they were mutable, there was no 
folidnefle in them -> but Maries part (hall never be taken 
away jromher .• Now with men, that which will en- t 
durethetengeft,is alwayes efteemed the befh Maries 
fhall never be taken away ; which implyes thw Mar- 
thas was nothing fo, becaufe it was fet in oppofition 
againft it. Thus you fee how Chrift judges of them* 
and therefore if you will beleeve Chrift, fpirituall 

Luki*.8.8cc things are the beft part. Againe, Luk. 16,8^9^10^1. 

o f cne4. t l 1Cf e are foure differences fet down bet weene earth- 
ly things and heavenly things,whereby Chrift proves 
that heavenly things arc the beft part.Firft,they make 
us unrighteous,and therefore they are called^w/>^- 
ous Mammon^verf.8. they draw the affedions away 
from God 5 and then a man becomes unrighteous : but 
that which makes us truly righteous : is grace $ fo then 

if 



The T^oUrine of Mortification] p i 

it cannotbe denied but that is the beft part that rtiakes 
us the beft. Secondly, they are the leaft part ; He tha* 
isfaithfMin the leaflets faith full alfo in mucb^ that is, all 
outward things are leile than grace,though they were 
never fo great ; a little Faith, a little San&ification is 
better than a whole kingdome without this. Paul rec- 
kons all his outward privileges but dung,in compan- 
ion of grace, Pfril.3.%,9. which hee would not have 
done if they had not beene the better part. Thirdly, 
they make us un juft ; he that is nnjufi in the leaft ^ is alfo 
m]uft in much 3 that is, hee that lets his heart upon t 

earthly things, it will fo draw his heart from God, 
that he will make no confeience of right and wrong; 
now that which blinds the confeience is certainly the 
worft part. Fourthly, it makes us unfaithfull • Ifym 
have heenefaithfullina little wicked riches, how will 
you be faithfull in the true riches 1 that is, hee that is 
earthly minded God cannot truft with any grace ; for 
earthly mindednefle takes away the fidelitie of the 
creature 3 now where there is no true faith, there can 
be no true repofe in that man : A man without faith, 
is likeahoufe without a folid foundation, nobodie 
dares truft to it,neither wil God truft an earthly min- 
ded man with grace.Thus you fee k proved by Scrip- 
ture,that heavenly things are the beft part. Now wee 
will prove it by Reafon that it is the better part. 

The firft reafon is,becaufe Chrift in the places be- 2 * 
fore-named proved it to be the beft part, therefore if ea fi nT * 
you will beleeve Chrift on his Word, heavenly 
things are the beft part. The fecond Reafon is, be- a 
caufethey make us the fons of God, and confequent- 
iy,theheiresoffalvation$ Wee are (faith the^Apoftle) 

N z. the 






9* The Doffr'me of Mortification, 

t he fanes of God by faith in Ufa -> but the other makes 
3 us the children of the devill : And the third reafon, is, 
becaufe he rewardeth heavenlymindedneffe with GlU 
vation,but the other he doth not reward. 
5 The fifth Motive to move all men to forf ike earth' 

MhbingsirclymisHednefle^ (if none of all thefe before fpokea 
roofing! '" °^ w ^ movc thee, yet let this move thee,) is this, be- 
cauft: all 'things areatGodsdifiofing; heeit is (as the 
Wife-man faith) that gives riches and honour, povertie 
and want; all things are of God, there is nothing in 
earth, but it is firft in heaven : astheecclipfe of the 
. Sunne is firft in heaven, and then in the water and 
land ; lo there is nothing that comes to pafle in the 
world, butitwasin heaven before all etemitie. This 
Dav/d conkttkthyPfd. 31. ij. They have laid* fare 
•v t . * fi r ™t, but my times are in thy hands : that is, they have 
Iaidatrappe to take away my life from mee, but it 
was firft decreed in heaven with thee what they 
fhoulddoetomee, all things come from God, whe- 
ther they begood things or bad, whether they come 
immediately from God, as life,health,joy,falvation, 
or the like ; or whether they come mediately by o- 
ther meases, as friends, wealth, pleafure, ficknefle, 
forrow,or thelike : when thou art fad, who can com- 
fort thee if God will not? whenchon art fick,who can 
heale thee? when thou art going toheU,who canfave 
thee ? Art thou weake,who can ftrengthen thee? Art 
thoupoore, who can enrich thee ? Preferment f frith 
David) comes neither from the Baft, nor from the Weft, but 
from God that fiejvtfb'mercy : Art thou in favour with 
a great man, Who promoted thee? Art thou in ho- 
n©ur,Who exalted thee? Perhaps thou wilt fay,it was 

m 



thi Do&meef Mortifieation. p$ 

my parents, or thisfriend,or that man ;no,it wasfirft 
decreed in heaven,or elfe it had never bin. This made 
David fay 'JPfa<6. 8. The terrors of life and death are in thy P iaU,?. 
power ^ or doe btfongunto thee • maris, nothing hath any 
power to doe any good or hurt, but as God wils it ; I 
fay,good or hurt is oiGodWhat eviliis in the City^and 
the Lord hath not done it? that is,what evil is committed 
and is not firft permitted by God to be done.The ble£ 
flag of the creature (as we call it )is of God:Doththe 
Lord fend any creature to hurt thee? the creature hath 
no power to doe if, except the Lord command him : 
As for example ; You know an axe is a fharpe inftru- simile. 
ment, which with helpe will doe much hurt,yet let it 
alone and it will doe no hurt at all ; but let a hand be 
put to it,and presently you may doe much with it : fo 
the Creature hath no power to hurt thee,except they 
joyne with them Gods command; and this wee call 
the evill^f the Creature Againe, doth the Lord fend 
any Creature to comfort thee? it is notbecaufethe 
Creature can comfort thee, the Creature hath not 
any fuch power in it felfe, but the Lord ufeth it as 
an Inftrument for thy good. Matth. 4.4. Man hveth 
not by bread wely , but by every word that froceedeth 
out of 'the mouth of God: that is, bread, although it 
be a good Creature, yet it hath no power to nou- 
rifh thee,except the Lord put power unto It,and com- 
mand it tonourifh thee. Now feeing allthings are of 
God, and this heavenly mindedneffe is a meanes to 
bring a bleflijng upon all the reft, that §,to blefle them 
for thy good 5 be heavenly minded : This was the en- 
couragement theLord gave untoAbraham^Feare not for 
I am thy exceeding great rewardjvalke vgrightly with met: 

N $ Co 



P4 fh* Dottrine of Mortification; 

(o if thou wouldeft have a rich reward, falvation and 
everlafting life, then get heavenly mindedneffe. 

But you will fay unto me, it is true, we were once 
earthly minded, but now we are heavenly minded $ I 
am now another man to that I was,therefore that you 
may not deceive your felves tothinkethat you are 
heavenly minded when you are not, I will give you 

Kiarkcsto fomemarkes whereby upon examination you may 

thwwc have know whether you have left your earthly minded- 

loftour earth- nefle or no. 

J y» n ^n« jhefirfl: figne whereby you (hall know whether 
^ l you be earthly minded or no, is, by examining your 
felves whether your delight in earthly things be im- 
moderare,or an exceflive caresexamine whether your 
hearts arefofet upon them, that it deprives you of 
allfpiritualljoy, if you doe, you areas yet earthly 
minded. 
>. Firft, if you exceed in the matter of getting of 

them, and then in the matter of keeping of them; 
when you make them the chiefe end of your defire, 
and preferre your owne profit in the getting or kee- 
ping of them before Gods glory ,this is to make them 
.your God : yet I fay not but it is lawfull to ufe things 
for an end 5 as Recreation, for this end, to fit our bo- 
dies for the performance of better things, this is as it 
were to take phyficke for health- fake : but when men 
will make them theirend, nay, fet the creature in the 
place of God, which is fpirituall whoredome. And 
this is when men will fcrape riches together,fb much 
for this childe,and fo much for that childe ; fo much 
for this ufe,and fo much for that ufe^in this thou fee- 
keft thine owne ends 5 but if thou wilt get then»,get 

them 



The DoSlrine of Mertifuation^ 95 

them for the right end 3 that is, Gods glory, and not 
rhine end to fatisfie thy lufts, let them be all at Gods 
difpofing: and remember, Luk.\ 6. what became of 
the rich mansend,and the end of all his ends. I fpeake 
not this as if now but unregenerat men were troubled 
with immoderate cares ,for many times the deareft of 
Gods children have exceflSve cares for earthly things 
and many times doe exceed their bounds, but yet it is 
not conftant but by fits and away. Therefore try, is 
thy exceffive care conftant i it is a manifeft fignethat 
thou art earthly minded, thou art not as yet crucified 
unto the world: 1 Tim. 6. 9,1 o.The Apoftle &hh y Tbey l Tim/.9,ioj 
that would be rich, pierce themselves tborow with many for- 
rowes : that is, they flay themfelves, they are their 
owne greateft enemies :and 2 Pet.i.i i.SimtPeter cals » Pet»***J 
them natural! bruit be.ifts^ led with fcnfuality ; becaufe 
when men fet their hearts and affc&ions uponearthly 
things, they are deprived of narurall reafon : now the 
reafon, we know, is that which makes the difference 
betwixt reafonable and unreafonable creatures, and 
therefore when men come to lofj their underftan- 
dings, then hey become bruit beafts ; and then no 
marvell if they have beaftly affe&ions, and be leda- 
way with fenfuality, to a fatisfying of their lufts, be- 
ing mad to be taken in giving way unto their Iufts,and 
infiiaring themfelves with thofe pleafures wherein 
they bee delighted,and fo make theoifelves a prey un- 
to Satan. 

Secondly, you (hall know it if you exceed in your 
pleafure and rccreations,as gaming,and bowl ing,and 5 
fporting % grant they be lawfull, yet if they bee uied 
exccflively it is a note of earthly mindednefle. Recrea- 
tion 



96 The DoStrine of Mortification. 

Recreation ton fhould be but as a ftone to whet theFaich when it 
when lawiuu, j s &d\ y z m eans to fliarpca the faculties,that they may 
bee the fitter to doe the fun&ions of the body and 
foule^but when it is ufed exceflfively,it becomes a hurt 
and hinderance unto it ; when men will make a trade 
of Recreation, and lpend their time in it from day to 
day, and fo make it their vocation; this is a wicked 
thing,and this is folly in yong men,who becaufc they 
have meanes, therefore thinke that it is not unlawfull 
to fpend their time in gaming, and the like 5 but they 
are deceived,forthe Lord exempts them from no cal- 
ling that I know of; fure I am, idlcneffe, and gaming, 
and other recreations are no calling for them: And 
this is thereafon that yongStudents wil not fet them- 
felves to their Studies, but becaufethey have wholly 
devoted themfelves unto theirRccreaiions. And ther- 
fore examine your felves in thefe two, fo likevviie for 
all other in the like kinde, and accordingly judge of 
your felves whether you be heavenly minded or no. 
iMmk * The fecond figne whereby you may know whether 
you be heavenly minded or no,is,by the efteeme that 
you have of heavenly things* whether you efteeme 
them as a pan of your felves : every facultic or habit 
hath an obj :&,ifthou be a carail man then thefe earth- 
ly things arethat which delightsthy foule,but if thou 
be heavenly minded,then fpirituall things are the de- 
light of thy foule. Now touch a man that is not rege- 
nerate in thefe outward things,and you touch his life, 
for he accounts his life as them, for they are part of 
himfeife ; but it is otherwise with the fpirituall man, 
he accounts not of thefe earthly things : 2 Or. 4. 5 . 
the Apoflle faiths lYcefracb net m felves ; that is, we 

account 



the DoStrtne of Mortification] : yj 

account not of the approbation of men, nor any out- 
ward thing,as a part of our felves $ therefore if wee 
want thefe, we doe not much care. Hereby then ex- 
amine your felves what are the things you moft de- 
light in f What, arc they earthly things, how to b£& 
rich or honourable? Doth this take away all your 
time, and employ all the faculties of your fbules,that 
you can have no time to thmke upon God y or at leaft 
if you <ioe,yet it is very remifTely and overly, with no 
zeale or affe&ion t Then certainly as yet thouart not 
heavenly minded : But if thou be enlightened by the 
Spirit,it wil be farreotherwife with thee;thefe earth- 
ly things will have but the fecond roome in thy hearr, 
all thy care principally will bee how to get grace, ju- 
ftification, remiffton of finnes, and reconciliation. 
Now if it be thus w'th thee, it is an excellent figne 
thatthou art heavenly minded ^ whenthou canftfay 
with iW, Rom. -j.x7.lt is not /, but finite in me : that Rom,7,i f 
is, the lufthgs and rebellions which are in my heart 
after thefe earthly things, have not the fTrfl place in 
my heart: It is not /• that is,it is the unregenerate part, 
which I account not as part of my felfc ^ if (I fay) ic 
be thus with thee, it is a figne that thou art heavenly 
minded : forif thou haft obtained this heavenly min- 
dedneflc,thou wilt be difpofed like a Traveller, who 
will ever be enquiring the way home,and whether al 
at home be well: if heecan meet with any that can 
thus certifie him, and hehearethat they are all well 
at home,then he will the more chearefully undergoe 
any diificultie that he fhall meet withall in the way ; 
will undergoe ftormesandtempefts Jiunger and cold: 
in like manner it is with the heavenly minded man,hc 

O will 



p$ The DoBrint of JMortificatiihl 

will ever be asking the way home, ( for indeed hea- 
ven is our proper home) and whether all bee well at 
bome^that is,if God,and Chrift, and the Spirit, and 
the Saints beatamitie with him: andinhimfclfehee 
*vill be inquiring if he find faith, and repentance, and 
peace of Conference, if he feeles that for matter of 
Juftification and rcmiflion of finnes he be well, he re- 
fpe&s not the world, hec cares not much what hec 
meets withall, whether reproach and fhame, penury 
cr want,fo he find no inlacke of fpirituall grace all is 
well with him. Therefore examine your felves whe- 
ther you bee heavenly minded or no by the eftecme 
that you have of earthly members. 
iMtrkfU The third fignc whereby you may examinineyour 
felves whether you bee earthly minded or no, is, by 
your fpiritualltafte, whether you rcllifh heavenly or 
earthly things beft : and therefore the Apoftle faith, 
Rom. 8.5. They that are oftheflefb doe favour the things of 
the jit jh^ but they that areoftheJ}irit the things of the 
fyirit • that is, if the heart be regenerate it will tafte a 
fweetneffe in nothing but in heavenly things, or ac 
leaft nothing will be fofweet unto him - y and on the 
contrary,they that are earthly minded, they can finde 
nofweetneflein heavenly things. Now(as Ifaid be- 
fore) every facultie or habit hath on ob jed in which 
it is delighted, whether it bee unto good or untoc- 
vill, fo thatif the heart bee regenerate, then it will 
finde fweetneffe in nothing butfpirituall things, but 
if it be unrcgenerate, then it can finde no fweetneffe 
in heavenly things; neither can it wifli them Co well 
as earthly things. Therefore examine what you de- 
light in, what delight you have of the hearing of the 

pure 



The DoStrine of Mortification. pp 

pure Word, whether you rellifh it then beft when it 
comes in the plane evidence of the Spirtt, or when it is 
mixt with eloquence and wit \ which if you doe, it is 
a figne of earthly mindednefle.lt is faid,2 Pet.i.i. As 
new borne babes defirc the ftneere milkeofthe Word: that 
is, the man that is truly regenerate and renewed hec 
doth beft rellifh the Word when it is alone without 
• any mixture, and therefore he cals it xhcfmeremilke ; 
that is, the pure Word : As it hefhould fay, It is pure 
of it felfe, but if there be any thing added unto* it, or 
mixed With it, it detracts from the excellencie of it ; 
for.ndeed the Word is the pureft thing in the world: 
all Arts,and Sciences, and knowledge of Philofophy 
an ^oodformorall duties, but they are corrupt and 
uucleane in companion of the Word; andtherea- 
fon is, becaufe thcie are the, works ofmen^now there 
is no worke of man but it is fubjeft to corruption, 
butthe Word of God rcmaincs pure: therefore ex- 
■ amine your felveshowyouftand afie&ed with the 
pure Word. 

But fome will fay unto me, that Eloquence and wit oMcfcil 
is an ornament unto the Word, it fets forth the excel- Eloquences 
Iency of the Word the more ; therefore if it bee fuch j£c twrd* "* 
^n ornament unto the Word,then it ought to be ufed; 
otherwaies the excellencie of the Word will not ap- 
pearc. 

To this Ianfvver,That humane Wit and Eloquence Arwf.il 
is fo farre from fetting forth the excellencie of the 
Word,as it obfeures the excellencie of it : I fay,there Th * %erext 
is no ilrtjSciencc^Tongue, Knowledge or Eloquence the Wed, 
in the world that hath fuch excellency in them as the 
Word hath} whether you refpe&the Author,God;or 

O 2 the 






I oo The DeStrme of Mortification. 

the Indirer, the holy Spirit ; or the matter of it,Chrift 
and hisrighteoufnefle. Againc,the ftile the Spirit ufes 
in fetting downe the phrafes of the Scripture, fhe wes 
plainly that it is excellent of it felfe : now if any thing 
be added unto a thing that isexcellent,either the thing 
muft be as excellent,or elfe it detra&sfrom the excel- 
lencie of its but there is no man but will confefle that 
the Word is the moft excellent thing in the world, 
therefore it mud follow, that Eloquence addes not to 
the excellencie of the Word. 

But you will fay unto mee, May wee not ufe Elo- 
quence and Science in the Preaching of the Word '. 
To this I anfwer,That it is an unfcafonablc thing, 
itaiMftoc be I fay, a thing not feemely, that the Word bee mixc 
Biixt whhc- with humane Eloquence 5 for the pure Word 
fhould bee purely delivered: and the Apoftle faith, 
2 Corinth.^ . 1 Preach not my felfe unto yon : that is, 

1 fought not mine owne praife by ufing Eloquence 
of words, but I Preach the Word purely, withouta- 
ny mixture of any thing with it: againe, hee faith,. 

2 Cor. 1 . 1 7. When I came among jouj came not in tbeen- 
tifwg words of mans mfdome^ lefi the Croffe $f Chrijt 
fhouldhe of none effect : that is, I came not with words 
more for fliew than for fubftance; hee calls the 
Preaching of the Word that hathany thing mixed 
with it, whether Wit or Eloquence , but enttfing 
rvordsfach words as doe rather feed the humour, than 

whatrream: workeupon theconfcienceof a man. Now a man is 
words! feidto be entijedy when he is drawne away from that 
which is good,unto that whkh is either evil abfolute- 
ly,orelfe not fo good as tharfrom which hers drawn.- 
and the truth isjheethat ufeth Eloquence in the prea- 
ching 



Obictt.l* 
ThcWord 



loqucncc 



i-Cor.1.17, 

opened, 






Tbs Dofirlneof Mortification. ibi 

chingof the Word, doth nothing elfe but draw the 
heart away from affeding the pure Word, unto that 
which hath no venue in it tofave.Againe,hePreach'd 
not with entifing vtoxdsJeJltbeCroJfeofCbriJlfkotddbc 
ofnoneeffetf: that is, if I (hould preach myfelfein 
mixing any thing with the Word, that would takea- 
way the power of the Word, the Word would not 
becffeduall to worke grace in the heart , therefore I 
dare notpreach after this manner,left I fliould deprive 
the Church of the power of the Word, for if it want 
power to worke,ic will alfo want power to faverthcr- 
forethe Apoftlefaith, i C^.10.4. The weapons of our 
warfare are not carnally but mighty through Goa,drc. that 
is, the weapons by which wee flay our corruptions 
and lufts,are not carnal r 5 that is to fay,are not eloquence 
of fpeech,or any human ar t,but are mighty throughGod^ 
that is, by God there is a fecret power given unto his 
Word,wherby itover-maftereth the lufts in the hart, 
and worketh in it a new kinde of qualitie. 

But you will fay unto me. What muft we doe with ofaB. 3 » 
our learning? or what muft we not learne Sciences,or 
muft we (hew no learning in preaching t 

To this I anfwer, It is true, that we had need to ufe A»/V. 3/ 
all theArts,Sciences,and knowledges that we can,and How learning 
all' will be little enough 3 for as the Apoftle faith, £ toWe? 
Who is Efficient for theft things i thatis, who hath the in preaching 
knowledge of Arts, or Learning, or Eloquence fuffi- tneWord - 
ciently to preach the Word : but yet wee muft take 
heed that wee doe not bring them unto the Word 
as wee finde them, neither in them to fhew our 
felves, but onely make them asameanesto helpe 
us for this worke : As for example ; The Children 

O 3 of 



S'milei 



Simile. 



0fa8^ 



Anfvc. 4. 
Mintfters 
fhouid no: 
j>leafc their 
pcople wirh 
tlci]i»cncc. 



1 02 The D&Slrine of Mortification. 

of Ifrael might whet their fithes upon all the ftones 
of the Philiftims : fo a Miniiter may fharpen his fa- 
culties wirh Arts . A man that keepes fheepe, he feeds 
them with hay, not becaufe he looks that they fhould 
bring forth hay, but Lambs and Wooll ; even fo,let a 
man ufe thefe Arts & Sciences, yet not to bring forth 
Eloquence, but to make us more able to Preach the 
pure Word. It is good therefore that wee take heed 
that weedoe notecclipfe the excellence of the Word 
by thefe: Wee know, apparell though it bee laid in 
pure gold, yet fo much as is covered of it, detra&s 
from the excellencie of it,therforeit were better that 
it were alonerfb it is with the Word,though the Word 
may feeme to be gilded with Eloquence ©rPhilofo- 
phy.yetic were better that it were alone, for fo much 
of it as is covered with thefe, fo much of the excel- 
, lencie of the Word is .hid. { 

But you will fay unto me, that wee ufe Eloquence 
and the like,that men may the better conceive us,and 
that our mmiftcrie may the better be refpeded 5 for 
we find this kind of teaching moft pleafeth them, and 
which moft men afted:, therefore if wee (hall not ufe 
fuch and fuchphrafes of Eloquence,we fhall belittle 
rcipefted amongftthem. 

To this I anf wer, that every Minifter is,or fhould 
be a Phyf ician 5 now we know that the part of a wife 
Phyfician is not to latisfie the humour of his Patient, 
for fo he may encreafe the difeafc, but to labour to 
cure him by rainiftringfuch Phyiickc unto him, 2iS he 
knowes by experience the neceifitic of the difeafe re- 
quireth : even fo, to hum our men in Preaching, is not 
the way to cure them, or to change the eviJl difpofi- 

tion 



The DoSlrine of Mortification^ J03 

tion ©f their nature, but rather a meanes to cncreafe 
their difeafe, nnd to make them obftinate and rebel- 

' lious againft the Word, when it ftnll come home un- 
to them : For what is the reafon that the Word is fo 
©ppofed, when it is preached (as the Apoftle faith) 
by the evidence $f the Spirit andin forver^ but becaufeit 
crofleth theircorruptions i It comes not m the fame 
mannerthatitwaswontto doe : therefore the bcft 
way fhould be to Preach inthe Spirit 5 that is, to ap- 
ply the pure Wordof God unto the Confciences of 
men, and fo to purge out the ficknefle of the foule be- 
fore it grow incurable. There is a dif cafe that many Simile* 
women have at their ftomackes, whereby they defire 
to eat aflics, and other things,which poyfons natures 

• now if they be not cured of it by purging out the hu- 
mours that lye there, butbefatisfied in it, it will at 
laft deftroy them : fo it will be with thefe men^o fa- 
tisfie them inthis ficknefle ofthe foule,is not the way 
to cure them,but to makethem more incuiable: ther- 
fore let Minifters looke that they Preach the pure 
Word, and nothing but the pure Word ; and let men 
examine themfelves whetherthey bee heavenly min- 
ded or no, by their tafting and reliifhing of the Word 
when ir is Preached purely without any mixture, or. 
elfe when k is mixed with eloquence.. 

T he fourth figne whereby you may examine your UMkrkf 4 
felves whether yoube heavenly minded or no, is, to 
try the opinion and judgement you have of heavenly 
tbings,howyou conceive offpirituali things. Rom.iz, 
2. The Apoftle faith,. And be renewed in the.-Jpmt of 

your m'wdes, that you miy know what that good, and holy, 
(indacceftnblew'iIlofGddinChriJlis: Hee that is hea- 
venly 



104 ^ e Do&rine of Mortification. 

vcnly minded hath a new judgement given unto him 
whereby he is abb to fee fpintually all things in ano- 
ther manner then he did before ; I fay not, that hee* 
faw them not at al bifore,but he faw them not in that 
manner that he doth now, for he pi renewed m the fttr* 
of his w/W, faith SaintfW ; he hath a change wrought 
in his heart and underftanding, whereby he is able to 
know and to doe the will of God in a more futablc 
manner then before y he hath a new light in his foule, 
whereby he is able to know what the ml ofGodmChrifi 
is > that is, he knowes what God doth require to bee 
done by him for Chrift, not carnally by a bare under, 
ftanding, but fpiritually by the workc of the Spirit r 
and therefore faith Paul, 2 Cor. 5 . 1 6. Henceforth know 
% Cor. * «i €. we no man after theflejh , yea*, though we have knowne 
Cbrifl after the flefh^ yet now henceforth know we htm no 
wore: that is, we knew him before in a carnall man* 
ner,a$ he is man, or as he was a man amongft us, but 
now we know him in another manner^as he is our Sa- 
viour, and our Redeemer, Chrift my Saviour and my 
Reconciliation to the Father, 
what know- Now it is nota bare knowledge that I fpeake of, 
ledge is f uc h a knowledge as is attained unto by Learning and 

thc°s jtoli/ Art, f° r f° a mm ma y ^ avc knowledge, and yet not 
be heavenly minded; but that knowledge I fpeake of, 
is a knowledge that is wroughr by the Spirit^when it 
hath changed the heart, then he is able to judge both 
of Pcrfons and Things. 

Firft, for Pcrfons ; hce is able to j udge of the per- 
fons of men^and accordingly to make a difference be- 
tweenemen: if hee feeapooreman that is a found 
Chriftian, though hce bee contemned in thceyes of 

the 



T 

Pcrfons 



the World, yet if itappeare to him that he hath grace 
inhishean,orif hemakean outward profeffion of 
idve to God, he doth highly efteeme of him becaufe 
of grace $ on the contrary, if he fee a great man, 
tkxigh in gitat honour and efteeme with men, yet he 
refpefts him nor if he want grace : Therefore examine 
your lelves whether you are able to diftinguifh of 
perfotis in this kinde. 

Secondly,forfto^ $ he is able to judge of things — . * 
whether they be fpirituall or earthly ; he is able now m6S- J 
to know what is truth, and to embrace it ; and what 
is error, and to refuie k ; he hath now a Touch- ftone 
inhimfelfe j that is, he hath the Spirit of difcerning, 
whereby he makes tryall of graces, and byes hold on 
thofe which will indure the touch, thofe he will re- 
ceive as fpirituall 5 the other which will not, he calls 
out as counterfeit: therefore the Apoftlefaith,iCto*. 
2.?. The eye hath notfeene, nor the cure beard, neither have 
ent red into the heart ofmanjthe things that God hath prepd- 
red fir them that love him : that is, he was not ableto 
judge of things in that manner as now he can. There- 
fore examine your lelves whether there be a new 
life put into you, whereby you are able to judge of 
perfons and things in another manner than you did 
before. 

But you will fay unto mee, Flow fliall I know that oWtf #• 
my heart is renewed by the Spirit, and that there is a 
new life put into me? 

To this I anfwer,that you fliall know whether your ^* # 
heart is-renewed by the Spirit, by thefe three things : thcnbThealt 
firft,by thy affedions : fecondly,by thy fpeeches : and bc renewed 
thirdly, by thy anions. by thcf i ,irir - 

P Firft, 



I 



Io5 the DtSrm of JMortsjScastov , 

Firft>Ifay, thou (halt know it by thysfetUom? 
By hi* affc f for by thefe thou maift know whether thou bee hea- 
«io«5 ? venly minded or no: and that thou maift not doubt 
of it,, our Saviour gives the fame marke of a renewed 
heart,i(/4.6.2i. Where your treasure is, there wtU ymr 
beam be nl fo ; you may know that where your heart 
is,there is yourtreafure 5 what your heart is fetupon, 
there your affe&ions are 5 for the proper feat of love 
isrheheart. Now if the heart be renewed and rcge- 
neratediy the Spirit,there will bee a love of fpiritu- 
all things, and this love will beget heavenly affe&i- 
.ons. A man may certainly know what eftate he is in, 
whether he be regenerate or no by his affedions^ 
how heeisaffe&ed, what love heebeares unto hea- 
venly things ; for there is life in affe&ions, and as a 
man that lives knowes that he lives, fo a man that 
hath fpirituall loveia his hearttowards God cannot 
but certainly know it, except it be in time of temp- 
tation, and then it may be he may not finde that love 
of God in his heart ; but this fenfe of the want erf" the 
love of God is but for a time^it continues notj there- 
fore the holy Ghoft when he would defcribe a hea- 
venly minded man, he defcribes him. by hisafFcdi- 
ons, as thebeftmarketo try him by : as Abraham 
would command his fcrvants to fervc God, and Ne- 
zUUit'fr haniab feared God; and David, Pfal. 1 1 2 . 1 .delighted 
greatly in the Commandements of Godrnow where- 
fore did they obey God, and feare God, and delight 
in the Commandements of God, but becaufeof that 
inward love they bare unto him. We know every 
man can tell whether he loves fueha manorfuch a 
cbing, or whether he hatesiiicha man or fuch k 

thing: 



Tfa^ottrtne of Mortification. ley 

thing by theafFe&ionhec beares to them $ in like 
manner a man may know whether he be heavenly 
or earthly minded by thcaffe&ions hee carries to- 
wards the things heaffe&s : therefore examine your 
Idves, what are the things that you love moft, that 
you thinke upon moft, that you take care of moft, 
that you takemoft care to get and t# keepe, arc they 
earthly or heavenly things 8 thofe things you doe 
love beft, and y our affedions are moft fet upon, that 
your thoughts are moft troubled withall 3 if they be 
earthly, you may juftlyfcareyoureftates; for the 
affe&ions flow from love, and therefore if you did 
not love them, you would not fet your hearts and af- 
fections upon them, 

Secondly, you (hall know whether your hearts be % 
renewed by your Speeches ■ now this may feeme but a B v ^ S P CC ^ 
flenderiignc of a renewed heart, becaufe it is hard to 
judge aright by outward appcacanccs,to know the fin- 
ceritie of the heart by the Speeches: yet feeing Chrift 
makes itafigne of aTenewed heart, I may the more 
fafely fallow him: our Saviour faith, Mattk. 12.54. Mm*** ] 
that oat of the Abundance of the heart the mouth Jpeaketh ; 
that is, there is abundance in the heart either of good 
or evill : Now if the heart be full of heavenly min- 
dedneiTe- if, I fay, this abundance that is in the heart 
be grace, then it willappearein thefpecches ; for 
thefpeechesdoe naturally flow from the affe&ions 
that are in the heart ; but if the abundance that is in 
the heart be cvill, then the heart cannot but fend out 
foule fpeeches and rotten communication^and there- 
fore our Saviour faith, A good tree cannot bring forth 
cviU fruit ^normevill tree good fruit : it is unpoilible 

P 2 that 



¥ " 



Simile. 



0bi<8. 



%Anfwr* 



lhat ahcart which dorhabound,aiidis full of earthly- 
faindedneffe, but it will brcake forth andappeareby 
his fpeeches: the filthineffe that is in hishart,if k have 
not vent, it will bur ft 5 as we kaow a new veflfcll that 
hath winepwriGtoit,mufthave3ventor elfcitwili 
burfl^and by the veat you may know what wine it is: 
fojthe fpeeches are the vent of the heart, and by them 
you may fee what is in the heart^if grace be there,the 
fpefcehes will favour of it, as a Caske will tafte ofthat 
which is in it.' • 

But yeu will lay, The heart is of a great depth, and 
who can fearch it < who is able to know whether the 
heart be renewed or no, by the fpeeches t 

To thislanfwer, Ifaynotthatamanraay at all 
rimes, and in all places, judge of it aright; but I fay, 
thataman may certainly know himfelfe whether, he 
be renewed or no$which is the thing we feek to prove 
in this place ; that a man may know from what root 
they lpring,whether of weaknefle,byrebeIlion,or na- 
rurally through unmortified lufts:I fay not btit forae- 
timesaxhild of God,a regenerated man may have foul 
fpeeches in his mouth,&yet his hart be good towards 
God- he may have rotten talke,but it is but for a time, 
it will not continue,and it will caufe much forrow of 
heart, if he have grace, when his confeience touches 
iTim i.io ii & m forit.2 Tim.i.io^ii.Inagreatmam hmifcthere are 
epened, vejfels <tf honour jwdveffds ofdtjhonortfz. man therfore 
purge himfelfe,he fhal be a veffel ofhomrjend. yet have 
corruption in him,there may corrupt communication 
come out of his mouth s & yet he keep his goodnes$as 
a veflel of gold may be foule withrn,and yet ccafe not 
to be gold,a veffel of honor>neit her lofe itexcellency; 



Tks DoSfrmof Mortifitatiov, i op 

ft> a ^generate man may have in the abundance of his 
heart,fome chafieafwel as wheat/ome corruption af- 
wel as grace,& yet be a veflei of gold; that is,heaven- 
\y minded • for the Apoftle faith, If my mm therefore 
fmrgthimfelfo he Jhnllheaveffellof honour, notwith- 
standing his corruption in his heart, and itappeare in 
his ipeech 5 yetif he purge hirafelfe, if he labour to 
mortifie thenyf he labour to rid his heart of then^he 
fhallbeaveflell of honour. 

But you will fay. It may be that we fliall have not Q , . „ 
alwaiesoccafionstotrymenbytheirlpeeches, how H ' * 
then fhal we know whether their hearts be renewed? 

To this I anfwerjt is true,that k may fo fal out than *Anfm % 2, 
we cannot try them by their fpeeches,yet filence will 
declare in part what is in the heart 3 let a regenerate 
man be fiient 5 and his filence will fliew that hee hath a 
renewed heart 5 if he be reproached or flandred, his 
patiencein fuflfnng fhowes the uprightnes of his hart; 
but if he fpeake 3 it hath a greater force,and will more 
manifestly appearc: fo on the contrary 5 the rottennefle 
that is in the heart^wilappeare in impatiency of fpirir. 

Thirdly 5 you may know whether your hearts be re- 
newed by your a&ions:t his alfo our Savior makes an- By his anions 
other figne of a renewed hart Mat.j. lo.By their works 
you fydknow /&^thatis 5 by their anions. Now every 
thing is known by his anions ; therforeexamine your 
felves what are your anions, aretheythea&ionsof 
the regenerate part, or of theunregenerate part ; are 
they holy adions, or are they uncleane anions i by 
this you may know whether you be heavenly minded 
or no. Now this rnuft: neceflarily follow the other 
two : for if the heart berenewed, then there will bee 

P 3 heaven- 



I 



1 1 o The X)oUr\m ofMdrtifoatitiv 

heavenly affeftions inic towards God, and fpirituatt 
things, and if heavenly affe<ftions,then there will bee 
heavenly fpeeches ; for thefe flow from heavenly af« 
fc&ionss and if there be thefe two, then there muft 
needs be holy adions : therefore our Saviour faith, 
Luk. 6*tf.A good mm out ofthegoodtreafure of his heart 
bringctk forth good fruit • that is,if the heart have in it a 
trealure of heavenly affe&ions and fpeeches, fecannot 
be but it will fend forth good a&ions in the life. 
Thefiftandlaftfigne whereby you may examine 

<AUtif 5* your felves, whetheryou be heavenly minded or no, 
is,byexaminingyour felves how you ftand affe#ed 
towards him that fcclcs to take thefe earthly members 
from you s how you ftand affected with him that re- 
proves you for your earthly mindednes.This is align 
that ?<*«/ gives of an unfound heart; 2T/W.4.3. Tic 

t-TiflMj. tirntwllcometh&ttheymllnotendwtwholeftmedtftrine; 
that is, they will not endure the Word of fcproofe, 
but wil be ready to revile the that fhall reprovcthem: 
and therefore he addes,that they fidheafe to themfelvts 
Teachers 5 they fhall affeft thofe that (hall fpeake (o as 
they would have them. Now this is aiignc of earthly 
mindcdndle, when they are offended with him that 
fhall reprove them for their finne ; for if men reckon 
thefe members as a part of themfelves, then you can- 
not touch them but you mnft touch their lives, for 
thefe are a part of their life ; and if you feeke to take 
thefe avvay, you feeke to take away their lives : now 
what man will be contented to part with his life? It is 
a principle in nature thatGod hath implanted in every 
or eature 3 to love their livesjbut if you account the not 
us a part of your fe 1 ves, but as your cnemies,then you 

will 



TbeDoSlrine of Mortification^ m 

will account him as a fpirituall friend chat flnll helpe 
you to flay them; for who is there that will not love 
him that (hall helpchim to flay his enemies Thcrfore 
if the heart be heavcnliedifpofed,he reckons them as 
his enemies ; but if he be not renewed,he accounts the 
as apart of iWfelfe : therefore examine yourfelves 
by this, whether you be heavenlie minded or no, 

The Ufe of this that hath beene fpoken, is for ex^ W*' 
hortation untoall thofe that are heavenly minded : 
Let mee now exhort fuch toperfevere in heavenly 
mindednefle,let them labour to grow every day more Rcv:u iu • 
heavenly minded then other. Rev. 22. 11. Let them 
that he hofy y beboljfltlt: thatis, letthem bee moreho- 
ly, let them labour to grow in heavenly mindednefle, 
let them labour to kcepe their hearts pure from this 
earthly mindednefle,be caufe it will foile their foules: 
forallfinneisof a foiling nature 5 if it enter into the , , 
heart, it will leave a fpotbehinde it .• now we know , s * m " e * !- ? 
that if a man have a rich garment which hefets much 
by, hee will be marvellous carcfull to keepe all kinde 
ofgreafeandfpotsoutof it ; fo it fliould be a Chri- 
stians dutie to labour to keep all foile out of his foule, y 
becaufe it isa precious garment,andthe refiding place 
of the Spirit : we know that if a man have oae fpot-in 
his garment,it makes him out of love with it,and then 
cares nor how many lights upon it : fo it is with finne, 
if thou fufferthy heart to bee fpotted but with one 
finne,it will worke carelefnefle in thee,fo that hercafc - 
terthou wiltnot much care what fin thou committor 
how thy foule is foiled : therefore it behoves youtoJ h ui c * ft .i ir T' 

J . r ~ . . / to dc avoided 

keepe your hearts from every finne, and to make con- 
ference of little finnes And fo much the rather, be- 

caufe 



fo 



Iff The Doftrine of Mortification. 

caufetheglory of God is engaged on your conven- 
tion-, if thou fkdtfoile thy ffe any finne, that 
hath taken upon thee the prafeilion of the Gofpell, 
Godwillbedifhonoured, and the Gofpeil will bee 
fcandaled: Againe,keepe thy heart,becaufe God takes 
fpecial notice of all thy a&ions^asfor dogs and /wine, 
as for the actions of unregenerate men^ieregards the 
not ; becaufe his glory is not engaged upon their con- 
vention, he expe&s nothing from them $ butasfor 
you, he takes a particular notice of all your a$ions 5 
ipeeches, and behaviours, and therefore you fhould 

Secretins to te-mafVcUousarc&Uovcryourhearcs.Againc,look 

beieoked untafecretfinnes, bccaufcheeistheiearcherof the 

mo ' heart $ letthe feare of God let in order every faculty 

of your foules to keepe outevery finne, every evill 

thought, becaufe hee takes fpeciall notice of it. And 

that I may the better prevaile with you,I will briefly 

Motives to lay downe fome Motives to move you to keepe this 

keepe watch diluent watch over your hearts. 

x The firft Motive to move every Chnftian to conti- 

nue and grow in heavenly mindednes,isthis,becau(e 
by this meanes he may be able to doe every good work*. 
i Tim. 3. 1 1 . if a man therefore f urge himfelfe, bejhallbe 
avejfeli of honour^ ft for every good worke : that is, if 
hee labouin-o rid hisiieart of earthly mindednefle,hee 
f „ (hall have a new life put into him, whereby hee fhal! 

bee able to performe holy duties in another manner 
then before. Now what is the reafon that there is 
fuch complaint among Chriftians that they cannot 
pray, and are ft) dull and fluggifh in the performance 
of holy duties, but becaufe they have not rid their 
hearts of earthly mindadnefle i What is the reafon 

that 



r 



he DcUrim of Mortification. \ | * 

that thereis fo much Preaching,and Co little pra<5tife 5 
andfo much hearing, and fo little edifying - y but be- 
cauf e men are earthly, minded < If they would purge 
themfelves of this earthly mindednefle, it is unpoffi- 
blc but that there would be more fpirituall life in 
them, in the performance of fpirituall duties. There- 
fore if it were for no other caufe but this, that you 
may be inabled unco every good worke and holy du- 
ty,and that you may keepe in you your fpirituall life, 
feeling and moving, labour to keepe thy heart cleane 
from finne. 

The fecond Motive to move Chriftians to grow in % 
heavenly mindednefle,is, becaufe that by this, God is 
honoured-, I fay 3 it is a glory to God if thou keepe thy 
heart cleane : Now what man is there that would not 
willingly glorifie God,who f tuck not to give Chrift 
for him? It is a glory unto God when the Profeflbrs 
of the Word live a holy life; for what is the nature of 
the Word but to cleanle t now when it worketh not 
this effe<5i in them, or at Icaft when it appeares not in 
them, it doth detract from the excellency of the 
Word. The Apoftle layes downe the nature of a true 
Chriftian, lam. 1 .2 1 . Pure Religion is this, to keepe ones lam. mi. 
felfe unjfottcd of the world; that is, a fpotleffe life is 
that which bell befeemes a Chriftian manthattaJces 
upon him the profeifion oftheGofpel 5 and that which 
brings much glory unto God is a blumelrfle conver- 
fation : and tothis end the Apoftlecxhorts, Let (faith 
he ) your Conversation be without covetoufnejfe, Heb, 1 3 . 5 . H*bM ? 
as if hee fhould fiy, an unfatiable defire doth detract 
from the glory of God therefore let tills move men 
to be heavenl v minded. 

CL The 



i 14 Tb* Deftrwt of Mortification. 

The third Motive to move every Chriftian to grow 
in heavenly mindednefle, is, becaufe hee may prevail* 
Um 1*61, mth God in prayer : lam. 5.16. the Apoftle faith, that 
7 be prayer of a futbfull man availeth much, if tt bet 
fervent: that is, ithxh a great force with God for 
a blelfi.ig: Now this fhould be a marvellous en- 
couragement to kecpe the heart cleane, in regard of 
the great neceffitie that the Church hath of our 
prayers; and therefore if we would not for our felvcs 
prevaile withGod,yet in regard of the great need that 
theChurch ftands in at this prefent,we fhould be mo- 
ved to doe this duty* 
Obieft. ButyouwilLfay, that we are but few, or that I 

am but one, and how can we be able to prevaile thus 
with God ? 
Anf*. To this Ianfwer, Grant that you be but a few, 

yet a few maydoemuch good; Ezek. 22.30. fpea- 
Sttk. .3*30. ki n g f t he definition of Jerufalem, 1 fought, faith 
the Lord, for a man to ft and in the gappe, and 'there was 
none : Hee fpeakes there in the fingular number, if 
there had beene but cne± that is,but a few, they might 
have prevailed much with God: lb I fay unto you, 
though wee be but a few, yet if wee keepe our hearts 
pure, wee may doe much with God ; nay, though 
thou be but a particular perfon, thou maift prevaile 
much with God ; as Mofes did for the Children of IP 
rael: when a dammeis new broken, the cafting in 
of a little dirt will hinder the courfe of water, but 
if it be not holpen in time,itwill not eafily be ftopt; 
lo in time a few may prevent a Judgemeot ; aiy,fucha 
Judgement as othcrwife may deftroy a whole land; 
if the heart bee truly fan&ified, it hath a great force 

with 



fbcDoBrke of Mortification. ii5j 

with Cod : Againe, a man that would pray if he doe 
not fpeake, but many times he is forced to fend forth 
fighesand grones unto God, this is of great power 
with God ^ but if he powre out his heart in voycc, 
it hath a greater force: and therefore the Wife-man 
faith, that the words of the righteous are precious ; that is, 
of great worth with God :and therefore let this move 
men to be heavenly minded. 



Q* MOW 




HOW 



TO MORTIFIE 

FORNICATION. 



Colo s s.i a ns 3. i. 
Mortijie therefore your members which are ufenthe earth : 
Formcation^uncleanmjfe^mrdwateaffeclio^evillcon^ 
ctijtifcencejwd cwetmfnejfe, which is Idolatry. 

A ving handled in generallthc Do- 
drine of Mortification 5 acc<ardingto 
the Method of the Apoftle, I am 
now cometo defcend tothe confide- 
ring of particulars, as they are layd 
downe in myTextsand would fpeak 
of them in the order as they are ranked by the holy 
Spirit, but that the affinity and ncereneffe betwixt 
three of thefe finfies, namely, Fornication, Unclean- 
nefle,andevill Concupifcence,makes metoconfound 
them, and promifcuoufly to mingle them together. 
Let us therfore confider firft of the nature of every of 
thefe finnes particularly by themfelves,and afterward 

make 




^3o» to mortifie Fornication. 1 17 

makefome ufe and application to our felves of them 
altogether. 

Tke Dodirine that arifes ingenerall from thefe 
words, is, That 

AH Vncleameffe is a thing GodmMbave mortified 'Defirl 
and quite destroyed out of the hearts that be would 
dwell in. 

All filrhinefle and uncleannelfe is a member of the 
oldman;novv in fuch as Chrifl: dvvels in, the old man 
is crucified, he is dead with Chrift ; now hee that is 
dead with him, is freed from him : and againe,he that 
isinthefecond Adam^ hath power to mortific .the 
members of the old man. All Gods children muft be 
purified and clenfed from al pollutions the Apoftle 
expreflely commands us^Epbef. 5.1. Be ye followers ^gphefj, 
God as deare children: that is,be yelike unto God your 
Father, as children refemble theirnaturall fathers* 
now God is pure and holy, therefore muft ye be fo 
alio : and then it folio wes, verf 3 . But form ; cation ymd 
dluncleanneffe^r covetoufneffe^ let it not be encenameda- 
mongJlyou,as becommeth Saints : that is, let all fuch fil- 
chineffe be fo farre from you, as never any mention be > 
made of it amongft you • if it fhould by chance eater 
into your thoughts, be fure to kill it there, let it not 
come no farther, never to the naming of it : As it be- 
commeth Saints ; that is, holy ones, Gods children and 
peculiar people, it were unbecomming, and a great 
fhame to them to be uncleane, to be unlike God their 
Father, who is holy. In like manner, he exhorts us 
to cleanfe onr felves from all filthineffe of tbefejh and Jpi- 
rit ^perfecting bdineffe inthe f ear e of God^ 2 Cor. 7.1. that 
is, Let us purifie our harts from the corruption of luft 

Q 3 and 



Ii8 Hw to mcnife fornication. 

and concupifcencc which is therein, driving to make 
pcrfcft our holinefle in the fcarc of the Lord : and Co 
more fully alfo in 17^.4.3,4,5. hefetsdownethe 
particular unclcannefTcs fhould be abftainedfrom, 
and mentions two of the very fame fpoken of in my 
Text5namcly 5 Fornication 5 and luft of concupifcence : 
the words are (for they are worthy your marking) 
This is the will of God, even y our fantfifcation, that you 
fhould ahflaine from fornication : that every one of you 
fhould know bow to fojfejfe his vejfell in fan&ifcation and 
honour, not w the lufrs ofconcufifcence,&c. and therefore 
we ought to mortifie and deftroy allthe fiJthineffc 
that is in our hearts, if wee would beaceountcd 
Gods children, and have his Spirit to dwell in 
us. 

Butthat for the generall : we come to particulars, 
and will fpeake of the firft finne that is named in the 
Texr, Fornication .• whence the point of Do&rine 
is this, That 

Fornicationis one of the finnes that are to bet mot* 
tifed. 

Fornication Fornication is a finne bctweene twofingle per- 
whacagrie- f onS) atK j i nc hatit differs from Adultery : and al« 
nc * though it be not altogether Co hainous as Adultery, 
becaufe by it the Covenant of God is not violated as 
Pro.M7« by theother fpoken of, Prov.z. 17. neither finde wee 
the punifliment abfelutely to be death, yet it is a 
grievous finne, and to bee feared, in that it fubjedte 
thofe men that are guilty of it, to thecurfcof God 
% Cor.**, anc * damnation : forthe Apoftle faith, iCor.6.9. N§ 
fornicator Jhall enter into the ktngdomeof huvc*^ It de- 
prives a man of happinefle, baniflies him out of 

Gods 



Vo&i; 



HM to wrtifis Fornication. 1 19 

Gods kingdomc into the dominion of the Devilled 
territories of hell, never to beexempted from the in- 
tolerable torments of Gods etemall vengeance. But to 
lay open the hainouftdTe of this finne, we will consi- 
der thefe foure things : 

Firft, thefinfulnefle ^ 

Secondly,the punifhment C r> 

Thirdly, the danger f orir - 

Fourthly, the 'deceitfulneffe 3 

Firft, thzfmfhlnefft of this finn e of Fornication ap- 1 
peares firft in great contrariety that it hath with Thefiafutocs 
Gods Spirit, more than all other finnes. Betwixt offM £ c «*. 
Gods Spirit and every finne, there is a certaine con- 
trariety and repugnancy, as in nature we know there 
is betwixt heat and cold $ now in all contraries an 
intenf e degree is more repugnant than a remiffe, as 
an intenle heat is more contrary than an heat in a lefle 
degree -> foit is with Gods Spirit and this Onne, they 
arc contrary in an int:nfe degree, and therefore moft 
repugnant unto; for the Spirit delights in holinefle, 
and this finne in nothing but filthinefle $ that is pure 
and undefiled, but this hath a great deformity ia ir, 
and therefore confequently muft needs bee odious in 
his eyes. Befides, this is contrary toour calling,as the j Thcf 
Apoftlefaith, 1 Thef.q.y. For God bath not called m rm- 
tounckanneffejyut untoholwejfe. 

Againe,ircaufes a great elongation from God, it z 
makes a ftrangenefTe betwixt God and us 5 all finne 
is an averfion from God, it turnes a man quite away 
from him, but this finne more than any other, it is 
more delighted in, we have a greater delight in the 
afting of this finne than in any other, and therefore 

k 



/ 



■ii 



1 2 o Uox0 to mortifn Fornication , 

it is amoft grievous finne. 

Furthermore, the greatnef fe of this finne appearcs, 
in that it is commonly a punifhment of other finnes s 
according to that of the Apoftlc, Rom. i . 2 1 . and 24. 

Rom.Mi.14. compared together, where he faith, Because that when 
they knew God, they glorified him not as God, neither were 
thankfully but became vaint in their imaginations $c. 
wherefore God alfo gave them up to uncleanvejfe^ through 
the lujls of their ownthearts^ todifoonour their owne bodies 
betweenethemfelves. To the fame purpofe is that Qf 

Ecccf- 7,2*. c ^ e Preacher,^/*/^. 2tf.wherefpeaking of theenti- 
fine woman y whofe heart isfnares and nets ^rc hee faith, 
Who fopleafeth God Jhall efcape from her, hut the finner 
fhall he taken by her : that is, whofoevercommitteth 
finne (hall in this bepunifhed, that he fhall be Strap- 
ped and enfnared by the fubtle enticements of the di£ 
_ honc/l woman. So alfo, Prov. 22. 14. The mouth of 

Piov,2 i.x + itX f ran ge women is a deepepit, he that is abhorred of the Lord 
jhall fall therein : Now all finne of this kind, and con- 
fequently finners,are abhorred of theLord,and there- 
fore hee will punifh them in letting them tumble into 
this dcepe pit of ftrange women here, and hereafter 
without repentance into the botcomleffe pit of ever- 
lafthg definition : As long as the Lord lookes for 
any fruit of any man, he kecpes him from this pit ; 
but fuch as notwithfta .ding allhis watering, pruning 
and dreffing, will bring forth no fruit, with thofe the 
Lord is angry, they fhall fall into ir. Nowasinalad- 
der,or any thing that hath fteps to afcend and def bend 
by, nat ftayre unto which another leads, mull needs 
bchijherthanthereft; lo in finne, thatfinne unto 
which other lead, as to a punifhment, mull needs bee 

■ greater, 



HoV> to mrtifie Fornication* tzt 

greater, and of an higher nature than the other : and 

therefore this finne is a mod grievous fiane. 

Befides, the hayaoufnefieof this finne appeares, 
becaufe it layes waft the Confcience more than other 
iinne, it quite breakes the peace thereof 5 nay, it fmo- 
thers andquenches grace. The Schoolmen call other 
finnes, habitudmmjenfu*-, a dulling of the fenfes $ but: 
this an extinction of grace : other finnes blunt grace, 
and take off the edge,but this doth as it were quite ex. 
tinguifh it : It makes a gap in the heart, fb that good 
xattell, good thoughts 5 and the motions of the Spirit 
may runneout, and evill cattell,noyfome Ms, and 
corrupt cogitations may enter in to poflefleand dwell 
there,and therefore it is a grievous finne. 

Laftly,thegreatnefle of this finne appeares,becaufe 
it delights the body more than any other finne doth $ 
and thcreforethe Apoftlein 1 Cor .6. draweth moft of 
his arguments, to diflwade the Corinthians from the 
finne of Fornication, from the glory and honour of 
our bodies; as that the body is not for fornication^ but 
for the Lord) verf. 1 3 . And that ourWw are members of 
Chrijl^verf.if. The Temples of the holy Ghoft, verf.ig. 
Are bought with a price, verf 20. and then concludes, 
There fore glorife God in your bodies : and lo in another 
place it is faid, We ought tofoffejfe our veffels tn honour .• 
Now there can be no greater meanes to difhoneur the 
vcflels of our bodies ., than to pollute them by this fiL- 
thy finne of Fornication. 

Secondly^ the haynoufnefleofthis finne will be the ™ e puni&, 
better feene if we confidcr the fearefui puniftiment of ^a^n, ° r * 
it, which becaufe men are more afraid of the evill of 
punifhment than of the evill of finne, is therefore fa? 

R downe 






HZ Ho» to mortifc Fornication* 

dovvnc to be the greater according to the greatnefle 
of the finnc it felfe : as may appeare by thefe two 
reafons .• 

Firft,Godhimfelfe takes the puniflimenthercof 
into his owne hand ; for fo faith the Apoftle,/fr£. 13. 
HcKj*,4, 4« Whoremongers and Adulterers God will judge : that 
God himfelfc will bee the judge of all men, for the 
godly indeed it (hall be beft, becaufehe is righteous 
and will render to them a Crowne ; but for the wic- 
ked, It is afearefull thing to faH into the hands of the li- 
ving God. 

Againe, God referves fuch filthy perfons for an 
heavy judgement, according to that of Peter, 2 Pet.t. 
% P««i.# 5 io«9>l°- The Lord knoweth how to deliver the godly out of 
temptations^ andtoreferve theunjufi unto the day of judge- 
ment to be punijhed > but chiefly them that walfo- m the 
luft of unckannefle. And this is manifeft in that fearc- 
full and grievous judgement hee brought upon the 
children of Ifrael in the wildernefle, when as there 
fell in one day three and twenty thou fond for the com- 
mitting of this finne. iCor.io.S. So God punifhed 
Ruben for his finne, in that hereby he loft his Excel* 
lency^Gen.^p.^. and bylofingthishe loft three things 
which belonged to his birthright as he was the el- 
deftjfirft,the kingdome, which was given to Ittdah : 
, 5econdly,thePrieft-hood,which LevihiA. Thirdly, 
the double portion, which his father beftowed on 
Jofeph. Further, Sichem and Ammon alio for their fil- 
rhinefle in this kinde were taken away fuddenly : 
And how was David punifhed , though the deare 
childe of God,^ [word Jhall never depart from thy 
kwfcfrc. See alfo what grievous judgements the 

Lord 



H*» to mrtifie Fornication* izj 

Lord threatens to them that fliall commit this finne, 
Prov. j. 8, p, XQ, n . Remove thy way fane from her p f0 , Jt g 9 ,? 
( meaning the ftrange woman, or harlot,) and come n* 

**# nigh the dodre of her houfe 5 Left thou give thine honour 
unto others^ and thy yeares unto the cruelly Left fir angers he 
filled with tby wealthy andthy labours be in the houfe of a, 
fir anger • and thou mourne at the lafi^ when thy fiejb and 
thj body is confumedj&c. So againe, Prov.S.tf. Who fo Pro.tf.jj^v, 
committeth adultery \defiroyeth his ownefoule : and Prov. 
5.5. Her feet goe downe to deaths her fiefs take hold on hell : 
as who fhould fay, there is no efcapmg death but by 
fliunning her, if notdeath temporally yet furely death 
eternal!: nay, if this will notfright you, there is no 
cfcaping betweenehell and her. Befides, as in that 
which is good, the more a man delights, the more 
comfort it will bring him$ according to that in Prov. pro.j.^ 
3 . 4. Let not mercy and truth for fake thee y fo (halt thou find 
favour and good understanding in the fight of God and 
Man : foon the contrary, thofe finnes wherein a 
man moft delights bring greateft punifliment unto 
him, as you may fee in the punifliment of Babylon^ 
Kevel.i 8 .7. where it is faid. How much (be hath glorified R€v,x ^* 
her felfe andliueddelicioufiy, fo much torment andforrow 
give her. Thus then yee lee the grievoufneffe of the 
punifliment proves the finne it felfe to be more hay- 
nous and fearefulL 

Thirdly, the haynoufnefle of this finne will ap- 
peare, if we confider the danger thereof, and difficul- 3 
ty to get out, when we are once fallen into it. The T ^ edan g cr ^ 
Wife-man faith, Prov. 23. 27. A whore is deepe ditch, ?w™ c lT 
and a firange woman is a narrow pt. Now as it is almoft 
impoffible for a man in a deepe ditch, or anarrow pit 

R 2 to 



II 4 Hw *b Morttfic Fornication. 

to get ouf without fome helpefrom another • fo is 

Prov.u9. lt altogether impofliblc for one that is f ..II --i i 1 o- 
this fiane of Fornication, to free himfelf. from h y . 
without the fptxiall afliilance of Gods grace helping 
him thereto: and therefore it is fayd,/Vw.2. ig. 

SccleCfta*, None that g&e unto her retume agalne^ neither take they 
hold of the pdths of life : therefore alfois, Ecclef. 7.26. 
her heart faid to be [nam and nets^ in refpe&of the 
entanglements wherewith fhee entrappeth her fol- 
lowers^ and her hands to be as bands ^ inrefpeftof 
the difficulty to get loofed from. This finne befot- 
ted Salome the wifeft among men, Neverthelejfe 

Nehc. \-$*u\tvenhimdidoutlindifl) rvimen caufeto finne^ Nehe. 13. 

26. So alfodidit bewitch Sampfon, theftrongefta- 

mongft men,one that was confecrated and Cct apart as 

. holy unto God, even hee was overcome hereby, as 

Sim$tt+. wee ma y rcac j C5 i H dg % 16 # Wee know by experi- 

ence, as a man that is tumbling from the top of 
an hill, there is no flaying for him till hee come 
unto the bottome; fo hee that hath once ventured 
upon this deepe pit, and beginnes toflideintoit, 
there is no flaying of him till hee be utterly loft 
inthebottome thereof : or as a man in a qnicke- 
fand, the more he ftirres, the fafler he ftickesin, 
andfinkes deeper ; fo it is with him that is once o- 
vertaken with this filthy firnie, the more he ftirres 
in it, thefifter heeftickes, and harder will it bee 
for him to get out. Therefore wee conclude this 
finne is a moft fear efull finne, and hard to be over- 
come, or left off if once accuftomed to the delight 
thereof. 

Fourthly, the haynoufneffe of this finne will be 

difco* 



M ore to tnortifie Fornication. 1 2 5 

difcvercd, if wee confider the deceitfulnefie of it : 4 
it -kchus, tha: wee will hardly be per- T ^' c dcei/ftt- 

fwadcd that if is a finne, now if wee will not be- ^c^ol™' 
leeve ir 10 b: a fmne, much lefie will we be brought 
to leavef the fweetneffe of it, to forfake :he plea- 
fiire we finde in it. Bcfides,the Devill, that old Ser- 
pent, hee comes and tells it is either no finne at all, 
or elfc but a fmall finne, and may bee eafily left ; 
we may turne from it when we pleafe $ and fo he 
dandles us till we grow to fuch an height, as we be- 
come infenfible and hardned in it. Here therefore I 
will lay downe the deceits that Satan ufe th to beguile 
usinthisfinne, which being detected, wee may the Decciwof the 
eafilier fhunne and avoid this deteftable and bewitch- ^ r Y ^ ld ^°" 
ing uncleannefle, 

The firft deceit wherewith Satan ufeth to beguile Deceit 1. 
us, is 5 Hope of repentance \ we thinke we can repent Ho P c of rc< ? 
when wee lift, that that is in our owne power, f or P cmnncc » 
God will upon any of our prayers be heard of us ; 
heaven gate will be openatfirftknocke; and there- 
fore Tk commit thisfinne to day, and to morrow be- 
take my fclfcto my prayers, and all fhall be wcll.But 
beware of this, left you be deceiv.d,God will not be 
mocked, ifyouwillfinnetoday, perhaps youfhall 
not live to repent till to morrow ; or fuppofs thou 
doft live, yet he that is unfit today, will be more un- 
fit to morrow: God cannot endure a man that will 
fall into the fame finneagaine and againe,for he ftiles cuti2 * ,t * • 
it^Defft.zg. 19. adding drtmkenneffeU tbirjl 5 thatis, 
never leave drinking till wee be athirftagaine : that 
which fliouldextinguilh and abate our thirft, is msde 
the meaaestoincreafe andenflame it. Now what pu- - 

R 3 .rudiment- 



J 



1 26 Horv to mortific Fornication. 

nifliment folio wcs fuch as docfo,you read in the next 
verie, and 'tis a fearefull punifhmenc$ The Lordwill 
notfiarebim, and then the anger of the Lord and his jea^ 
loufie jhall fmoke againfl that man, and allthe enrfes that 
arc written in this boo ke jhall lye upon him, and the Lord 
fhall blot out his name from under heaven : who is there 
among you that would not be terrified at this fen- 
tence i Surely his heart is of Adamant, nothing can 
pierce it, if this doth not : 'tis afearefullthingtofall 
into the hands of the living God : Beware then of do- 
ing thus, goe Hot on in finne upon hope to repent at 
your pleafure, left before you thinke it time for your 
pleafure to doe it in 3 the hand of theLord be ftretched 
out upon thee, and his jealoufie fmoke againftthce, 
or one of (if not all) his curfes light upon thee. A 
man would take it ill I if his neighbour fhould wrong 
him to day, and as foonc as he had done aske pardon, 
and yet wrong him againe the next day in the fame 
kinde, and then aske pardon againe, and fo the third, 
and fourth, and forward $ even fo it is with God, wc 
fall into this finne to day, and perhaps at night begge 
pardon of him,yet to morrow commit the lame finne 
overagainc, as if wee had asked leave to finne the 
freer •> take heed of this, doe not bleflethyfelfe in 
thy heart, faying, I fhall have peace, or I fhall repent 
whenIlift,forfeareleftGod prefently blot out thy 
name from under heaven. 

Againe,Hope of after- repentance dothlead many 
menontothecommiflionof this finne ; they hope 
they may repent before death, it is a great while till 
this come, therefore time enough to doe this in. But 
this God hath threatned you heard even now in the 

place 



Ifiow to mortifie fornication. 1 27 

place above-mentioned, I pray confider of it. Balaam 
his defire was but to dye the death of the righteous , 
therefore he periflied among Gods enemies ; hee de- 
firedit, and whileft he remained onely defiritig,with- 
out any labour to live the life of the righteous, God 
uillly puniflied him with an utter overthrow : as he 
did with thole, Efay 28.15. who faid, Wee have made 
a covenant with death, and with bell are tve at agreement $ 
when the overflowing fcourge fl)all pa/fe through, it flail % 
not come unto m : Thefe men thought all furc, nothing 
could come to hurt them,they are as well as any man; 
for they had an agreement with hell and death,nei- 
therihould the fcourge meddle with them : but thefe 
were but their owne thoughts 3 theyreckoned without 
their hoft, as we ufe to fay ; for fee what God faith to 
them,x^i8. Tom Covenant with death flail be di fa- 
ncied , and your agreement with hell flyall not ^ and ^ 
when the overflowing fcourge flail faffe through, then yee 
flMl betroddendownebyit ; They might contrive, but 
lie would difpofe: though they did thinke all well, , 
and hope for peace and quietnefle, yet he would dif- 
anull their covenant, and breake off their agreement, 
fo that the overflowing fcourge, that is, fuddende- 
ftru&ion (hould take hold ef thena, and utterly con- 
found them* Ammon going to his brother Jbfaloms 
feaft, little thought to have beene fo fbone cut off; 
5/Vfe#preparing himfelfc for a wife,never thought of 
a funerall; neither is it likely thztKorahand hiscom- 
pany thought their tent- dores fhouldbe their graves; . 
I warrant you they hop'd for repentance 3 yet this fud- 
den deftr udiion took away all poffibility of repenting 
fromtkm. Godthreatmeth fuch ? ££^.24.13. Be- 

caufe 



7 






1 2 3 How to mortifie Fornication ] 

cmfe I have purged thee and thou waft not purged f hot* (halt 
not be purged from thyftlthineffeany more, tiki hivecav- 
fedmy fury to reft uf on thee. And indeed wc cannot re- 
v pent uniefie God lends his Spirit into our hearts, and 
he will not fend his Spirit into fuch an heart as hath 
filthinefle in it : Will any man put liquor into a glafle 
where Toads and Spiders are * much leffe will Gods 
Spirit come into an heart that is uncleane. 

Befidcs, fuch a man as is not purged from his un- 
cleanneffe, of himfelfe is moft indifpoftd to repen- 
tance 5 he is without feeling, as it is Bphefq.i?. who 
bring paB feelings have given themfelv.es over unto lafcz- 
_ . r vioufneffe y to rvorke all nneleanneffe with rreedinefTe: 

Now fuch a man as hath no lenle or hismiiery, that 
cannot feele his wretched ccndition,but is infenfiblc 
of his corruption, hee can never repent ; for as the 
Apoftle faith, i Pet. z . 14. Hee cannot ceafefromfnme > 
and where there is no leaving offhand foriaking to fin, 
there can never be any true repentance. 

Laftly, God refufeth fuch a man, he will not en- 
dure to heare him if hee fliould begge repentance at 
his hands 5 andthereafonis, becaufehe cannot beg 
itiniincerity-, for true repentance argues a turning 
from,and loathing of all finne : and therefore fuch a 
purpofe as men ufe to have in the time of extremity, 
while the crofle is on them, that they will foriake 
finne,thatthey will not doe fuch and fuch a thing,this 
I fay, will not ferve the turne, it is not fuflicients 
though they fliould mourne and feerae to repent, yet 
God will not accept ir,for the very beafts may doe as 
much; as it is faid, Therefore jh»& the land murne^wd 
every, one that dweUeth therein fhalt languifa with tU 

beafts 



A 



How Yo rnortifie J?or*k*ti$n. $i$ 

'hafts eft he fieU^and with thefowles cfheaven^&c.H^f^-i. 

The fecond Deceit, wherewithall Satan ufcth to Deceit*. 
deceive men, is, Prefect impunity : he labours to per- ?*•*•* «». 
fwadeus, becaufewee are not prefently punifhed, panl " y * 
therefore God fees it not^ or will not punifh it at all, 
and therefore will goe on in our finne, and delight to 
wallow ftill in our pollutions, according to that of 
the Preacher, EcclefS. n. Becaufe fentence againft an E<cle£$.n. 
evillworke is not executed fpeedily y therefore the hearts of 
the fonnesofmenisfullyfetinthmto doe evilL Againft 
this deceit of Satan, to prevent it, left wee fhould be 
overtaken thereby, let us remember thefe following 
confiderarions : 

Confidr firft, that though execution be not pre- * 
iently done,yet punifhments are every where threat- 
ned,and Godsthreatning is as good as paiment ; his 
Word is fure, and one tittle of it fhall not fall to the 
ground unfulfilled : and when God begins to punirti, 
heewillmakeanendj asitisfaid, iSam.i.n. /# »$*»*** 
that day I will per forme againft Eli y aS things which I have 
Jpoken concerning his houfe ; when I begin , / willalfo make 
an end: Ifheeftrikepnce, heeneednottoftrikeany 
more,his blowes are fure, when hee ftrikes : hee never 
miffes, his arrowes kill at firft fhooting, 

Confider fecondly 5 that either a fudden judgement v 
(hall overtakd%em, and fb confound them in an in- 
ftant-or if it be delay ed^then the feare it fhould tight 
upon them, quite takes away the fweetnefle of the 
fin they commit, and fo makes the fin it felfe a vexa- 
tion and punifhment to them ; or elfe laftly, if God 
fuffers them to run on in finne fecurely, and without 
all feare or remorfe* he beares with r hem but that he 

S may 



U 



II o How to mortife VornicAtton. 

may make his power knowne and eminent bybring« 
ing a great judgement on them at the laft : as the A- 

lUtn *,**, poftlefaith, Rom.y.ii. What if God willing tojhew his 
wrath, and to make hii power know ne, indured with much 
long-{uffering^ the veffells of wrath fitted to defiruclion. 
There is a time,that the wicked muftbefitting 5 and 
be a preparing for their deftru&io^which once come, 
Jet them be fure afterwards God will manifeft his 
power,wiI compenfate his much long-fuffering with 

J the greatnefle of the judgement he brings on them : 

Now, it is a fearefull thing, and a dangerous cafe, 
when God fuffers a man thus to grow and thrive in 
his finne,that Co his judgement may be the greater, 
3 Confider thirdly,that fuch goon in their fin which 

hopetoefcape; becaufcthcy are not prefently pu. 
nifhed, they abufe the patience and long-fuffering of 
/ God: Now,themanifc(tetionofGodsattributes,is 
his Name,and who fo abufe them, take his Name in 
vaine ; and you know, God will not hold him guiltleffe 
that taketh his Name in vaine. Let fuch then as thus a- 
bu fe the patience of God, thinke not that they fhall 
efcape the judgement of God, but remember to take 

torn*, 4,j^. intoconfideration that place of the Apoftle,/?<?;».2.4, 
5 3 6. where it is faid, Defpifefithou, Oman, the riches of 
hisgoodnejfe, and forbearance^ and long-fuffering, not know- 
ing that the goodnejfeofGodleadeth tieeiOrepentance f But 
after* thy hardneffe and impenitent hearty treafareft up unto 
thy f elf e wrath, againft the day of wrath, and revelation of 
the righteous iudgement ofGod$ who w ill render unto every 
man according to his deeds. Hee fhall aflfuredly pay for 
every day and houre that hee fhall continue in his 
finnes Godtakcs account of every minute, and will 

when 



How to mort'ifie Formcatiow] 15 i 

when hce begins to render vengeance, repay it to the 
utmoft farthing ; every moment addes one drop unto 
the vialls of his wrath,and when that is full 3 i t fha!! be 
powred out upon them. See this in the Church of 
Tbyatira: Rcv.i.2i y H. 1 gave her (face tor epentof 'bet ■• Rey.*,ti,*f 
fornication^ and fljee repented not ; Behold^ I mile aft her 
into a bed) and them that commit Adultery with her \ into 
great tribulationjxcept they repent of their deeds : Becaufe 
fhee did not repent while fhee had time, therefore 
flie fhall have great tribulation : Let us confider then 
the fearefulnefle of defpifing Gods patience and 
long-fuffering, and not thinke our felves in a good 
condition,becaufe we goe unpunifhed,but rather let 
his long-fuffering and goodnefle lead us to repen- 
tance, while he gives us fpace to repent in. 

The third Deceit, whereby Satan beguiles men, Deceit 3. 
is } prefint fweetneffe in finne^ the delight wee take in the Pwfenifwce*. 
a&ingof this fin- there is a kind of bewitching plea- ncffc,,lfm • 
fure in it, that fteales away our hearts frorp holinefle 
and purity,to defile them with filthinefTe & unclean- 
neflqfor if we give never fo little way to the pleafure 
and fweetneffe thereof, it will bring us presently to ; 

thea&ingofit. But for anfwer unto this, ar,d to pre- 
vent being be fotted with this delight and fweetneffe 
in finne 3 take notice of the infuingconfiderations. 

Firft, heetliat denieshimfelfe in this fweetneffe £. 
and delight, fhall not lofe thereby, hce fhall be no- 
thing prejudiced thereby, but fhall finde a greater 
fweetneffe, and of a far more excellent kind, a fweert 
neflein the remiffionqf his finnes 3 and reconciliation 
unto Iefus Chrj#,a fweetneffe in the being freed and 
eafed in the burthen of his finnes and corruptions, * 

S 3 But 



I 3 "i Hew to mortifie Fornication* 

Obicfl. Buc ^ ome man herewillbc ready to fay,It is n&tfd 

eafie a thing to reftraine ones lufts • it is a matter of 
great difficulty andconfequence, and of more paines 
and trouble than you fpeakeof • why then doe you 
bid us deny our felves in the fweetnefle of finne . 
A*f». ^° c ^ s * an ^ ver ; Indeed it is true,it is hard at firft 

to be overcome and brought in fub je&ion, yet in an 
heart that is truly humbled, it may be mortified ^ and 
if it once come to that, then it will be eafie to mode* 
rate it, and bring it under our command . 
2 Secondly D confider what Chrift faith, Mat* 8.18.// 

Matb.8 ig. is better for thee t$ enter into life halt and m Aimed ', rather 
than having two hands, or two feet , tobecafi into ever la* 
* pngfire: And indeed, how much better were it for 
us,ifwe would cut offt his right hand, or right eye of 
delight and pleafure in finne,and caft it from us,that 
fo we might goe to heaven,than having pleafure here 
in this life for a feafon,to be call: intoeverlafting fire, 
to have our part and portion with the Divell and his 
angells, which we fhallbefure to have, ifweforfake 
not this filthy finne of luft and uncleannefTe ; for the 
Apoft Je faith it often,and that peremptorily without 
exception, in many of his Epiftles, that No Adulterer, 
Whoremonger, Fornicator yortwcleaneferfoni&c.fcali enter 
inU the KwgdemeofGod. 
3 Thirdly,confider the more fweetnaffe and delight 

we take in this finne,the greatcranguifh and torment 
we fhall finde in the renewing of our hearts , and the 
more difficult it will be for us to leave it : Befides, it 
is a dangerous thing to take our fweetncflTe fully, for 
then perhaps we may be fo befotted tfaerewith,as we 
{hall hardly rellifli any thing elfe,efpecia]ly the con- 

trary 






How to wortifie Pornlcdilo^l ijj 

trary vertue, which wil feem very bitter and diftafte- 
full unto as. And therefore let us beperfwadednot 
to adhere too much to the fweetnene and delight 
that wee findc prefent in the a&ing of this finne, left 
we become Co bewitched with it, as we never be able 
to forfake it. 

The fourth Deceit, which Satan ufeth to beguile deceit $1 
men withai,is Thefalfemfcofthecommonofmonojmefl Q^monS 
wen^ndcunnwg deluftonef our cArnilrealen-pnto which pinion and 
it feemes either no finne at all, or elfe fo little as it jarnaHrea- 
need not any great adoe be made about it: Moft men ° n * 
think of this fin fornicatio but a trick of youth 5 whofe 
blood heated with intemperace,muft have fomthing 
to allay its luft on. Now thefetwobee incompetent 
JudgeSjborh common opinion and carnal! reafon,and 
are altogether unfit to judge of the notorioufnefle of 
this fin, but let us bring it to the baflance of the San- 
ctuary 3 and then we fhal fee the Judge weigh of it, we 
fhall fee it in its proper filthinefTe and native ugli- 
neffe. No man that is guilty of it can difcerrie its de- 
pravity ,far the very conscience is defiled by it : now 
the Confcienee is, as it were, the very glaffe of the • 

foule, and if the glafle be defiled 3 how can we fee the 
fpotsinthe foule? and if thefebenottobedifcove- \ 

ied,then nothing is left whereby to judge aright iit^ 
and therefore we muft needs be deceived in the per" 
ceiving the fikhineile and hainoufnefTe thereof. Let 
usthereforebetakeourfelvestotheSci f )rure 5 which 
will (hew it truly in its proper colours 3 and then if we 
ufe the mcanes,God will affuredly fend his Spirit to 
enlighten us. When ludu had but a glimpfe of this 
light opened unto him ? how great thinke yee^feemed 

S 3 that 



i j5 How to mortifie Torniutkn] 

that fm to him,which before he durft commit boldly 
for thirty pieces of filver,yet now it drives him tode- 
fperation,and prefenthanginghimfelfe. Wee muft 
pray therefore for the Spirit to enlighten us, thatfo 
we may fee the filthinefle of this fin, and be no more 
deceived by it, as if it were either but a fmaUfinnc, 
or hardly any at all ,as many men thinke, and our car- 
nall reafon would perfwade us unto # 
D ffkitj .' The fifth and la(l Deceic,whereby our cunning ad- 
Hopcoffc* vcrfaryjtheDivelljlabours to beguile us withall, is, 
Hope of feet ecie : Men commit this in private, no fpe- 
&ators,no Secretaries fhal be intruded therewith,the 
innermoft clolets, and mod retired roomes, are the 
places deftinated for this worke, and the time com- 
monly, is the moftobfeure and blacked feafon, the 
night ^ and indeedinot unfitly ,for it is a deed of dark- 
nefle : yet, let all fuch as be guilty hereof, let them 
lay to heart thefe following confederations : 
r Confider fir ft,though they be never fo private and 

fecret in it,yet God fees it ; they cannot fhut out his 
eyes, though they may the light of the Sunne ; hee 
» knowes it,and then it fhall be revealed : that which 

Uta** isfaidofAlmes, Mat.6.^. may very truly be faidef 
this; Thy Father which feeth in fecret, bimjeife fhall re- 
ward thee openly : fo,God that feeth thy fecret Adulte- 
ry or Fornication, he will reward it, he will punifh it 
openly. See it for example in Davids adultery with 

* Sam.2,xo. Batbfheba, 2 Sant.u.io.i 1,12. there the Lord faith, 

* V« Becaujethou baft defpifed mee* and haft taken the wife of 

VrUh the Hittite, to be thy wife 5 Behold, I will raife up evill 
a^ainjl thee out of thine owne hcu(e y and I will take thy wives 
before thine eyes ^nd give them unto thy neighbour, and hee 

Jhat 



How to mottifle Vornicnttoril i$ 4 

fhattlit with thy wives in the fight of this Sunne \ for thou 
diddeftitjecretly, hut I mil doe this thing before alllfrael $ 
and before theSunm. See the Juftice of God in punifti- 
ing 5 becaufe David did it fecretly,and ufed all man- 
ner of meanes to conceale it 5 as makingPriah drunke, 
and then fending him to his wife to lie with her,that 
fo it might be hidden 5 yet God with-held him from 
her,and fobrought itabout,that Davidhzd noway to 
cover his finne • therefore alfo becaufe David labou- 
red to keepe it clofe and fecret from all men 5 hee will 
make his punifhment publike and manifeft to all If- 
rael : Againe, God faith, Becaufe thou hajl dejpifedmee, 
&c. whence obfcrve,in this fecret committing of fin, 
amandothdefpifeGodin a more fpeciall manner- 
for hee feares more the fight of men, than the fight of 
Godwin thathec labours to conceale and hide it from 
the eyes of men, but cares not though God lookeon, 
as if hee either would fay nothing, or regarded not at - 
all his finne : But God hath faid y Tbem that honour me^ \ Sim - *•*•♦* 
/ will honour 5 and the) that defpife t^e^ flail be lightly 
e(leemed h that i, they (hall be defpifed. 

Confider fecondly,the divers and manifold waies *~ 
God hath to revcale it, though men be never fo clofe 
and fecret, and ufe all poflible meanes to hide their 
finne ,as faire outward civility ,a feeming to hate fuch 
a filthy notoripus wickednefle, or any thing elfe an 
hypocriticall heart can invent, yet God hath fundry 
waies todete&rficirfilthincfle, and lay open their 
bypocrifie : As firft,by fenfible things,when there is 
W pcrfon neere to fee it,yet the very birds and beafts 
ftftve revealed it : fecondly , he gives them up to a re- 
pfobatcfenfe • and then in the end,though they have 

long; 



Simle* 



l%6 How to mertifo Fornication. 

long lyen in it unfeene and unfufpe<£tcd, at Iaft they 
become fhamekflcjand fo lie open to every mans dis- 
covery : thirdly j hee can make any man living to re- 
veale his ownc fin - y as we fee in ludas, though all the 
time he was working his wickcdnefle,he had carried 
the bufinefle clofe enough, yet in the conclufion, 
when he had brought the bufine'fle topafle, and in all 
probability it being now finished, fhould never be 
concealed ,even then he mud confefTe it, he muft tell 
it every body: in like manner, it will be our cafe, 
though we kcepe our filthinefle never fo private, yet 
God can make us in the end, on our death-beds con* 
feffe it,though all our life before we have hidden it. 

Confider thirdly, whofoever commits this filthy 
finneofpornication, makes himfelfe a vile, and bale 
perfon; what ever hee was before, though never fo 
glcrious,yet now he is but as a Star refine u thectrth, 
as it is in the Revelation. Ifa man be godly, come 
what will come,there is nothing can make him bafe, 
nothing can objure him ; though hell it fe ] k fhould 
labour tocaft a aarknefTe about him, yet it fhall be 
but as a foyle about a Jewell, or a cloud about the 
Sunne, make him fhine brighter and brighter : We 
know a Torch light in a darke night,will fhine brigh- 
ter than if it were at noone day. even lb a godly man, 
what ever happens unto him,what ever night of affli- 
ctions, croffes, or other difafters come upon him, yet 
he will be the more illuftrious, the more clearer will 
hcefliineinthemidft thereof, and the more crofles 
happen unto him, the more will his glory appeare: 
but on the other fide, let a man be ungod!y,what ever 
outward glory or pom pe he may have, yetie is but a 

bafe 



How to mortifie Fornication. Tyj 

bafe and vile perfon,and folic fhallever be efteemed 
of,even at the laft, doe all the world what they can. 
See this in Pd#/,whobefore he was converted 5 whileft 
he was a perfecutor,was accounted a peftilent fellow^ 
but now after conversion, when he became godly ,he 
was highly efteemed as a chofen veflell of the Lord : 
So on the contrary, the Scribes and Pharifes were 
the only men, who but they among the Jewes, yet 
now how odious is their names, they ftinkc in all 
mens noftrills. Therefore let us have a care how wee 
fuffer our fclves to lie in finne,left we become in like 
manner hated of every man; and on the other fide, 
let us get our felves to be godly, and then our names 
fhalbeas precious ointment 5 that fends forth a fweet 
favour into every bodies noftrills. And thus much 
for the Deceits whereby Satan deceives men j wee 
will now come to fome ufes. 

The firft Vfe that may be made hereof, is, to ex- jrft. i> 
hortallmcn tqbecarefulltocleanfe themfelves from 
thisfilthinefle anduncleanneffe: and to this end let 
them never give God reft, but with inceflant prayers 
ftill call on him,till they finde that they arecleanfed 3 
that they are out of this gall of bitternefle ; for as 
there is nothing that willbe fobitter and diftaftefull, 
nay, terrible unto them, as this being lyable to the 
wrath of God,due to them by reafon of this finne ; fo 
fhall they never finde any thing fo fweet and plea- 
fant,nay,comfortable unto them, as to be in the favor 
of God : for all that the creature can doe, is nothing 
without God, there is no peace, no comfort, no reft 
without him; now, if a man have not this favour of 
God,but be without it, though he have never foma- 

T ny 



1 2 8 Ho w to mortifie VorriicMion. 

ny other bleflings, as wealth, honours and preferred 
ments,yet ,if an arrow come out of Gods quiver, dipt 
in the venome of his wrath, be it never fo flight an 
affliction, it will wound deadly. See this inOMofes, 
who/ though the meekeft man upon earth, and high- 
ly in Gods favour, yet hee for his impatiency had his 
crofTe in that which he moftdefired, even in that he 
fhould not enter into the land of Canaan. Sinne con- 
ceivingmuft needs bring forth forrow, and though 
it fhould faile in all other things, yet hereitistrue^ 
he that fowes finne, fhall be fure to reape affliSion; 
this is the daughter, this is the fruit alwaies of fuch 
a mother, beware therefore how you takepaincs to 
ferve fin, for he that does fo, fhall be fure to have for 
his wages forrow and affli#ions,nay death it felfe, as 
Simile the Apoftle faith, the wages ' oj * finite is death. Afinfuli 
man, one that is guilty of this finne, or any other, is 
like a malefa&or, that hath already fuffered the fen- 
tence of condemnation to pafle upon him, and there- 
by is liable topunifhment when ever it fhall pleafe 
the Iudge to fend a warrant, he may be called to exe- 
cution every houre, unlefle in the meane time hee 
hath fued forth his pardon ; even fo it is with the 
finner, he is fubjed to the wrath of God, when ever 
God (hall pleafe to fend forth his warrant againft 
him, hee muft be brought to execution, hehathno 
aflurance, no power of refiftance, till hee hath got 
his pardon. Therefore let every one of us labour to 
procure our pardons in and by Iefus Chrift, that fa 
wc may not thus lye open to the wrath of God, which 
will confume us when ever hee fhall but pleafe to fay 
the word, inaninftanr. 

But 



How to mbrtifie Fornication. 1 3 9 

But feme man will be ready to fay, what necdesall OfeVff. 
this ? I am ftrong and well , in good and perfe& 
hcakh,is it likely the evill day is nf ere me? no furely , 
I will therefore goe on ftillinmy finnej what need 
1 repentance, that am foweli in all things ? 

To this I anfwer, though thou beeft never fo well ^ H f"* 
injftrength and health of body, yet if God bides him* 
ffelfc, .if hee turnes but away his face from thee, thou 
flffalt finde the matter changed ; where and when he 
Js pleafed but to turne himfelfe, he turnes with him 
al things upfide downe on a fudden. See this in thofe 
two hundred & fifty men of the company otKorab, Numb. i*. i*. 
they thought themfelves well and fafe, elfe thinke ye 
they would have tooke centers and offered unto the 
Lord, but fee how in an inftant, fire came out from 
God andconfumed them. Soalfo Sfydab and *Abihn % 
no {ooner had they taken ftrange fire to offer unto 
the Lord, but ftraight the iudgmet light upon them; 
for it is /aid s Another ewent out fire from the Lord and 
devoured them ,and they dyed before the Lord, Levit.io.% 
they were prefently confumed even in the places 
where they flood : in like manner it will be our cafe 
if we commit finne,God may, if he bee fo pleafed to 
deale withvs, confume us as foonc as ever wc have 
done ic, nay in the very manner , it is his mercy that 
wee arefparcd* 

But fome man will fay againe, there have many Ohfl* 
men efcaped unpunifhed , they have gone free for any 
thing I could ever fee, why may not I cfcape alfo as 
weHasthcyf 

To this I anfwer, Gods decree concerning falvati. A*fm\ 
on and damnation mud be admired at, not pryed in- 

T 2 to ; 



U 



140 thw to mertifit Vtrntcatm. 

to : what though God in his mercy hath faved others, 
muft he alfo therefore fave thee ^that wilt not repent, 
but prefumeft on his mercies ? hee calls fometimes 
thofe which have beene many degrees worfe than 
others , whom hee hath patted by, and that to fhew 
his power of the Potter over the pot-fheard : but 
what is this to thee ? looke thou to thy felfe, ufe the 
meanes, como unto him by true repentance, and 
cleanfe thy felfe from thy filthineffe, and thou (halt 
be fure to finde mercy. 

Ffc-z- The fecond Vfe to be made hereof, fhall be to 

perfwade every one, not onelytoceafe from the ad 
of fo filthy a finne,but alfo to mortifie thefe corrupti- 
ons,which are the fource and fountaine from whence 
all thefe uncleane a&ions come : There* may be a 
reftraining of our lufts and corruptions, but it is but 
fora time, it will brcake forth againc; or, perhaps, 
there may be an abhorrency and contrariety of one 
mans nature from this finne, but this is not out of a* 
ny hatred to the finne it felfe, but a forbearance of 
the a&,becaufe his nature cannot abide it,or for fome 
other by-refpe£t, as credit and reputation amongft 
men- but this is not to mortifie them; for mortifi- 
cation is then true and perfeft, when there is a con- 
tray life- that is, when a man that before was un- 
chafte, now if his lufts be mortified, hee lives quite 
contrary to that, and is now wholly chafte and unde- 
filed : now,this cannot rightly be (aid to be in a man 

Similt. w k c te there is but only a reftraint of his luft: As in 
a tree, it is in vaine to cut off the top-boughs, foto 
kill it ; unlefle the roots be plucked up, it will grow 
againc 5 therefore men beginneat the root to ftub up 

the 



How to Mortific F$rniciuio»1 141 

theitrec: fo it is with finne, loft is the labour that 
ftrives tokeepe it in andreftraineit, thinking fo to 
kill it; there is no other way to doe it, but by Morti- 
fication, by rooting it up out of the heart, notfuffe- 
ring it there to have the leaft roome or place • for if it 
bebutreftrained, atone time or other it will grow 
againe to full ftrength. And that this may the better . . 
bedifpatched, let us examine andtryourfelvesby iJftb^morcu 
thefe rules and markes, fied. 

Firft^examine your felves,and fee whether there be l 
a particular change which doth follow the generall 
one of the whole frame of the heart * whether the 
heart is wholly changed and turned from all fin,for if 
it be not 5 but is changed but by peece-meale,fome of 
it being referved for the darling fin,then it is not true 
Mortification 5 which is alwaies a killing,and bring- 
ing under fubje&ion, all luft and concupifcence.. 
Therefore fee, firft, whether thy heart be throughly 
wounded with fin,whether thou doft grieve for all fin 
as well as for fome particular finne of profit and plea- 
fure. Then fecondly.if thou beeft thus wounded/ee 
whether thou longeft for nothing fo much as pardon t 
in Chrift: A condemned perfon defires nothing,de- &******: 
lights in nothing but in the newes of a pardon • as 0- 
ther things are not at all welcome unto him, a par- 
don is allthat can be comfortable unto him- fo thou, 
if thou beeft truly wounded for thy finne, wilt defire 
and wifli for nothing but a pardon 5 the remiffionof 
thy fins in Jefus Chrift will more comfort thee, than 
all the world befide. And laftly, ifa pardon be gran- 
ted,fee,Is there a love and a delight in Chrift ? Is he 
theonely joy and comfort of thy fbule > then well is 

T I thy. 



142 How to mortife VornicMori. 

thy cafe, r thbu art in a good eftate; thou maieft be 
certainc the roots of thy lufts are plucked up, and 
then the branches mull needs die. 
2 Secondly, examine your felves, and fcewhethcr 

out of a loathing and hate of this finne you be able to 
judge aright of it, to perceive it in its filthy colours, 
and loathfome pollutions: All the time a man lies in 
a finne, he will have fuch a mift call before his eyes, 
that he cannot fee it perfe&ly , but dimly,as it were, 
by a fmall light, which will not lay open all the fpots 
and blemiihes thereof. To explaine this, I will ufe 

Simik l ^ iS fimilittide : A man that lives continually in an 
houfe where a bad fmell is 3 he perceives not the ill fa- 
vour, it is all one to him, as though it were pure and 
4 fweeteaire- but one that comes in out of the frefh 
aire,hc fmells it prefently , to him it is exceeding of- 
fenfive: Even fo it; is with finne,an unregenerate man 
that is ufed to it,hath long lived in it,and perhaps,ne- 
ver knew any other.to him it is naturall.he perceives 
not the filthinefle thereof* it is as good to him as the 
pared a$ion in the world; and why? becaufeheis 
accuftomed unto it : Now 5 cuftome,you know,is an- 
other nature: but let a regenerate man fall to commit 
the fame fin,why,heis troubled,he is perplexed, he 
cannot be quiet,nor can he find any reft in it, it is un- 
ufuall to him,and therefore he is difturbed-at it.And 
indeed it is a goodfigne of a righteous foule to be 
vexed at fin 5 yee may fee it in £0/ ,of whom it is faid, 
2 Pet. 2, 8. That righteous man dwelling among them^ in 

iPcct.i. feeing and hearings 'vexed his righteous fwle from day to 
day with their mlawf nil deeds : Try your felves there- 
fore by this marke, and fee whether you can brooke 

finne, 



How to mort'ifie Fornication} f 45 

finne well enough, or bevexedanddifturbedac the 
committing of it. 

Thirdly,examine your felves^and fee whether your 5 
abftaining& keeping your felvesfrom thea&ingof 
this fin be general! and conftant, or refpedting fome 
places and perfons,and but for a fhort fpace:this is an 
cffed of the former, for he that hates a thing, hates 
every thing that belongs unto it, arid that continual- 
ly 5 thisis a fare marke,and never failcs.Yee may fee 
it in other things ; a Dove is afraid of every feather Smi ^* 
that hath beene an hawkes, itbrings agreat deale of 
terrour untcher, almoft as much as if the Hawke her 
felfe were there • fuch a native dread is implanted in 
the poore Dove, as it detefts and abhorres the very 
fight of a feather • fo the godly man that hath once 
conceived a detection againft his lufts, endures not 
any thing that belongs to them, that comes from 
them. Hec that hates a Serpent, cannot abide the 
skinne, though it be never fo finely fpeckled 5 fo 
true hatred unto finne, cannot indure motion, or in- 
clination unto it, though it bring never fo faire pre- 
tences and fhewes, it fuffers not the leaftfparketo 
kindle or increafe, as wanton fpeeches, lafcivious 
lookes,&c A fore that is healed at the bottome, is 
not eafily hurt againe, whereas, ifkht but skinned 
at the top,it is never the better, for in a litt'e time, it 
will breake forth againe. and be worfe than ever : A 
bone broken, and well fctagaine, is ftronger thank 
was before : foa man that hath once flipped into this 
fii^and is got out of it againe 5 fhalt finde his (trength 
to be increafed,. and himfelfcmoreinabled torefift 
that temptation 3 than ever he was.. 

But 



■- 



1 44 How to mortifte Fornication} 

vbktt, But *" otne man w *"* ^^ reac * °^ ome of the Saints 

that have fallen into this finne, and that grievoufly, 

why then may not the deare children of God fall a- 
gainc into it. 
lAnfw. To this I anfwer, Indeed it is poffible, for we find 

it in the Scripture of DavM&nd Salomen, that they 
fell; nay more, it hath many times come to paffe, 
that they have fallen grievoufly, as in them before 
mentioned, and many others ; yet,as we read of their 
falls, fo wee read of their recovery out of it, they did 
Mcanes a- not cont * nue * n fc Here therefore I will fet downc 
gaiaft forai. the meanes againft it : And they fhall be, 
£"!?"/ r u Fh*ft, f° r fuch as have long lien in this finne, per- 
as have been haps twenty, perhaps forty , or more yccres • let fuch, 
givenjo this I fay,obferve thefe rules following : 
xMtanes i . Fi^l et *em labour to get an humble heart in the 
# fight of this grievous finne 5 let them be caft downc 
with griefe and fbrrow for fohainousafinne, that 
they have offended (b good and gracious a God, one 
that is of fo pure eyes, that he can indure no uncleane 
thing. It was the pra&ice of the holy Apoftle Saint 
Patties was fo farre humbled,that he confefled him- 
felfe to be the chiefeft of all finners, and what could 
hee fay more? Soalfothe Prodigall,Z#£. 15. when 
hee came to fee himfelfe, aud to looke upon his ownc 
condition,was fo farre from being puffed up, that he 
was content to ftile himlelfe no better than his fa- 
thers feivant : In like manner doe thou thinke thy 
felfe the worft among men, and greateft finner upon 
earth, and that God hath beeneinfinitlymercifull 
unto thee,that hath not cut thee off in thy fin,though 
thou fo long continuedft in it unrepentanr. 

Secondly, 



How to morttfie FomicAtiow 14 5 

Secondly r |labour to bring thy heart to fo good a <jtf (ma 2 . 
pafle, that thou may ft love God exceedingly, who 
hath forgiven thee fo great a finner. It is faid of the 
woman in the Gofpell,to whom much was forgiven, 
thatjhe loved much A great deale is forgiven thce,be« 
yond what thy deferts are,doe thou therefore fo too : 
Love much, love Chrift that hath bcene a Mediator 
to procure this thy finne to bee forgiven • love God 
much, who hath beene fo mercifull as to grant thee 
pardonand remiffion of finnes for Chrift thy Saviors 
iake. 

Thirdly,take heed left Satan beguile thec,and bring M**m 3, 
thee into the fame fin againe : you know what Saint 
Peter faith,2 P^/. 5. 8 .where he exhorteth thebrcthren 
to befober and vigilant ,from no other reafon but onely ? lt .. 
this , Becaufejour adverfiry the Devili y as a roaring Lion 
walketb about peeking whom bee may devoure: the fame 
fhall bee my argument of perfwafion unto all of you, 
to beware of the Divell, tolooke to your felves, left 
he fhould deceive you y and entice you into the fame 
finne againe. 

Secondly 5 for thofe that are guilty of this finne &il y *• 
but would faine be rid ofthe fore burthen which lyes \™$h Q f 
heavy upon their Continences • Let them ufe tfaefe thisTin. ^ 
helpes : 

Firft 5 Iabourtogetafluranceofthepardonandfor- **'*& u 
givenefteof it : No man can be afTured ofthe love of 
Chrift,till he be affured of his love and favour in the 
free pardoning and remiffion of his finnes : for how 
cana man have peace and quietnes without this,hce 
is ftill iaiearc of Gods wrath and vengeance to light 
upon him^and where there is fitch a feare and dread 5 

V id 



l$ How to mortifie Vornication. 

it is not likely there (hould be any love. And there- 
fore in the firft placegetthy fins pardoned. 

Ht/pe 2. Secondly, labour to have a fenfe and feeling of thy 
finne • this is a chiefe thing to be obtained ; for were 
there is no fenfe, there cannot be any remorfe or for - 
row for finnc,without which there can be no turning 
from finne, much lcfleany hatred and dete-ftation of 
it. Now this fenfe and feeling is wrought in us by 
Gods Spirit, and therefore thou muft goe to God by 
true and hearty prayer, that he would be pleated to 
illuminate thee by his Spirit, that fo thou maift fee 
the raiferable and wretched cond ition thou art in by 
reafen of thy finne. 

Hetye 3. Thirdly, lay hold on the Promifcs, and apply them 
to thy felfe,make them thine ownc j for whatfoever 
a mans finnesbe, ifhee can come to thirft after par- 
don ,to defire that before other things in a right way , 
and to a right end, then he may be fure he hath the 
Promifes belonging unto him : If he will take thern^ 
they are his owne • Ghrift is his,if he will take him, 
onely he muft take him aright,as well to be his Lord 
as his Redeemer : his Lord, to governe and rule him 
by his Lawes and Commandcments, as well as his 
Redeemer,to five him by the merit of his death and 
paflion. Chrift offershimfelfetohim,/teT^/.22.i7. 

RhkMe; *7* faying, Let him that is athirjljome ; andrvhofoever \vill> 
let kirn take the waters of life freely .• and what greater 
lovecan Chrift fhewthantofethimfelfe ourfbrali 
to take him , and that freely too > In the dayes of his 
flefhjwho had more good by him than the Publicans 
and finners.nhem hecalled,them he faved: the poorx? 
difeafed wretches,hcw ready was he toheale them ? 

even 



Hew to mort'ifie Fornicatiorii 147 

even fohe is ftill, hee is every whit as ready to favc 
thee,to heale thee,as he was them 5 if thou wilt come 
untohim,and indeavour to lay hold on him. To neg- 
le& Chrift thus offered unto thee 3 is to trample wider 
foot the Sonne of God^ and to count the bloud of the Cove- HcImc.i^. 
nam an unholy thing, Heb.10.29> Now what thinke ye 
fhall be done untofuch ? read that place 5 and you 
fhail finde 3 that a much forer ptinifhment than death 
without mercy they are worthy of>and are likely to uu. 
dergoe. You read what was done to thofe that defpi- 
fed the invitation of the King to his Marriage-feart^ 
Mat. 12.27. When theKingheard thereof hee was wroth , Mauhuv7, 
and fent forth his Armies, anddeftroyedthefe murtherers^ 
and burnt up their City : In like manner will he deale 
with thee 5 if thou defpifefl: the offer of his gracious 
Promifes now made to thee, hee will account thee 
but as a murtherer,and wil deftroy both thee and thy 
City; that is 3 all that belongs unto thee. Take heed 
therefore>that thou now layeft hold on his Promifes, 
and makeft them thine owne. 

Fourthly j Ufe abftinency and fafiing, for thereby &'tp*ty 
thou maieft get the mailery over thy fin ; give it al- 
together peremptory denials 3 fuffer it not to delight 
thee in the leaft cogitation and tickling conceit : It 
will be eafie to abftaine from it, when the deniall is 
peremptory • if we cannot put out a fparke,how fliall 
we put out a flame ? If wee get not the maftery over 
the firft motion to iinne, much leffe fhall we be able 
to overcom it 3 when it isbrought to maturit / in a#i - 
on : Sinne is like the warer 3 give it the leart way and similes 
we cannot ftay it^runne it will in defpight of us : and 
as a ftreame rifeth by little and IittIe ; one fhowre in- 

Vz. crea- 



. 



1^8 How to moritfie Fornication. 

creating it,and another making it fomewhatbigger- 

jam.\i i,tr. foiinne rifeth by degrees, lam.i.x^i 5. it is faid^But 
every m&nis wnpttd> when he is drdtvne away ofbts oxvnt 
luft^ndintked. Then when luft h*th conceived ftbrtngctJ^ 
forth finne$ andfinne, wbenitisfinifhcd, hringeth forth 
death: Where obferve three degrees in finne - firft, 
temptation 5 fecondly conception ; and thirdly ^per- 
turbation^ bringing forth: Soalfo//^.3.itisfaid 
of the Ifraelites, that luft in the brought forth hard- 
neflTe of heart. Beware therefore of the beginnings 
and occafionsoffinne^andaccuftomethyfelfe to ufe 
abftinence,thcreby # to mafter thv luft. 

&elpt$- Fifthly, Another helpe maybe torefolveagainft 

it, to make vowes and Covenants with our felves not 
to fall into any occafion that might be an allurement 
unto it : Let us binde our felves from things indiffe- 
rent at firft, and then forward from the unlawful! 
temptations. And that we may doe it the more eafi- 
ly, let us make our vowes for a certaine rime, at 
firft but for a little while, afterward for a longer fea- 
fon , and then at Iaft,whcn wee have more ftrength y 
for ever. 

Oikfl* But fome man will here be ready to obje A and fay, 

I findemy felfe exceeding weake and unable to keep 
fuch Vowes and Covenants- What fhall I doe then, 
who fhall be in danger every day to brcake them,and 
fo be guilty of a double fin ? 

Aufw* To this I anfwer,If our frailty herein were a fuffi- 

cient argument, then would there be no Vowes at 
all : What though thou beeft weak and fraile,and fo 
fubjeft tobreake thy promifes in this kinde, yet re- 
member that they are Gods Ordinances,and he will 

put 



Hvwto morttfit Fornication, 149 

pm to his helping hand to enable thee 5 he willbleffe 
andprofper what ever thou doft vow or promife this &' 
way, as an Ordinance that he hath commanded. A- 
gaine,as thou feeft thy fdfe more weake,and fubjed 
to infringe thofc vowes,fo be fure to ufe the greater 
careand diligence to keepe them, bee fo much the 
more vigilant to avoid r a!I occafions that might 
tempt thee to breake them. 

Sixthly, Another helpe maybc,to proportion the #^ % t 
remedy to thc<lifeafe ; as thy lufts are greater, fo u fe 
greater abftinence, make ftronger vowes againft 
them. As inaplace where the tidebeats ftrongly, 
there the banke muft be ftronger ; fo where the cur- SMt* 
tent and tide of thy lufts runne more forcibly, there 
refiftthem with greater ftrength, keepe the banke 
good, repaire it by new rene walls of thy graces in 
thee,makenew covenants againftit.Therc is no man 
with one thoufand, would meet his enemy with two 
thoufand; fodoe thou,getas much ftrength to feftft, 
as thy lufts have power to attempt thee. 

Seventhly ,Turne your delights to God and hea- H*lpe 7. 
venly things; whereas you have longbeene given to 
earthly mindedneffe 5 now beginne to fe t your minde 
on heavenly things : There is no true Mortification 
that is onely privativc,it muft be alfo pofitive-a man 
cannot leave his earthly mindednes,but hernuftpre- 
fently be heavenly minded.Tomake this plaine bya 
comparifen ; A man cannot empty a veflell of water, 
butaire prefently wil come in its place-fo a man can SM% 
no fooner becleanfed from corruption,bu t grace will 
immediatly enter and take poffeflion of his heart; as 
5&lm*n faith, ftw,*.ro,z uW^mttmrttbimo thine 

hem f 



1 50 How to morttfic Vorniution. 

r rov,i.to,i i, hm Anh knowledge tspleafant unto thy foult : Defcretion 

Jhallprefet yt thee, undcrfiandmg flail keepe thee^&t. 

Httpe 8. Laftly.the laft and greatefthclpe will be,toSabour 
by prayer : God would have thee know that it is his 
gift: pray therefore, that Chrift would baptize thee 
with the Holy Ghofi and with fire : that the Holy Ghoft 
may like fire heat the faculties of thefcule, to in- 
flame our love to God : for as our love to GOD is 
ftronger, Co our love to holy things will be more car. 
neft, and confequently our hate to unholy things 
more ftrong and perfeft : the heart thus inflamed is 
turned quite another way ; it doth fo mollifie the 
heart more and more, making it capable of a deeper 
i mprcflion from the love of God. Hence it is that the 
Spirit is compared to wine, becaufe as wine heateth 
us within,and maketh us more vigorous and lively: 
fo doth the Spirit heat us with the love of God, and 

Similt* make us more apt to good workes : Now as when a 
man comes nigh to any towne, he gees further from 
another -, fo when the Spirit carries us nigh to God 5> 
it carries us further from our lufts. Chrift by the 

MaJ.j.* Prophet is faid, Mai. 3.1. U bee like a refiners fire^and 
like Fullers fope 5 Now as there is no way to refine ftp 
ver but by fire, and noway to purge and get out a 
ftaine but by fope j io there is noway to cleanfc ones 
felfe from lufts,tomortifie them 6ut by the Spirit : 
take ye therefore the Apoftles counfell, Ad. 4. 3 8. 

A&4.3 8 « Repent ^nd be baptized every one of you y in the name of h~ 
fa Chrift % for the remifiion of fins, andjefh all receive the 

fiftofthcHoly Ghofi • let us wait for it, and we fliall 
e fure to have it,and when we once have got it, wee 
ftiall finde as evident a change, a$ the Apoftlesdid 

when 



Hew to wortifie Fornication* 151 

when the Holy Ghoft in the forme of cloven tongues 
came upon them,as ye may read in the fame chapter. 
And therefore alfo when we finde weakenefle in our 
hearts, let us know that we have not beene fo fully 
baptized with the Holy Ghoft,as we may be ; accor- 
ding to that of the Apoftle, i Tim. 1.7, god hdthnot 
given us the Spirit of feare^ but of "power j&c$ when the 
Spirit is powerfull in us, it will inflame us with the 
love of God, it keepes men in fobriety .Thereforeart 
thou weake ? art thou cold in holy performances ? 
labour to bee baptized with the Holy Ghoft more 
fully: lohn was compared about with the Spirit as 
with agarment,fl«M.io.Sofhould we be,for with- 
out this we are but naked: God kept Abimelecbtxom 
fin, fo he will keepe us if we have his Spirit : And 
Davtdw&s boundin the bond of the Spirit, now the 
Spirit is like a bond for twocau fes : firft,every bond 
rauft be without us, and fo is Gods Spirit, it is his 
and not ours within us : fecondly,every bond keepes 
the tiling that is bound inland fo doth Gods S pirit, 
it reftraines us,it keeps us in,when as otherwise wee 
would runne into all excefTe of riot. And therefore 
let us pray heartily and labour earneftly to be bap- 
tized with the Holy Ghoft. 



HOW 












i%% 




HOW 



TOMORTIFIE 

UNCLEANNES. 









Colos. j.y. 

Mortipctbtref ore your members which art upon the art hi 
Fornication, Vncleanneffe, Inordinate ajfcttion> eviU 
Concufifeence y andCovetotifheJ[ejvhicb is Idolatry. 

Aving handled the Do&rine of Mor- 
tification in generally as alfocomc 
to fomeparticulars^namely^thatof 
Fornication; itnowremaineththat 
in the next place/ollowing the me- 
thod and order of the Apoftle, I 
come to the next particular finne named in the Text, 
Vncleanneffe : And becaufe thefc two fins doe in ma~ 
ny things coi»ciderc> & differ not gteatly in any thing 
that I can fet downe as meanes to prevent them, for 
what hath beenc faidof the one may ferve for the ci- 
ther • therefore I fhall be the-briefer ih this,andmay 
perchance make ufcof fome of the things fpoken for- 
merly in thedifcoveringof thehainoufnefle of For- 
nication: 




lim tomoYttfie VncleanmJJe. 155 

nication. The Do&rine then wee fhall at this time 
inhlton. is > Thac 

Vncttannejfc is oneof the finnes that art here to bt mot" Doftr. 
tified. 

This finne ofunclcanncflc 3 moft Interpreters make The bainoor 
to be the finitely 0/w»,<7*».38 .9. and the hainouf- ^ ° f f * f 
nefrethereofappeares,inthatGodwasfodifpleafed ekw&cfc:. 
with him for it 3 that he flew him prefentiy. .Befides, 
the grievoufneffe thereof is manifcft,in that through, 
out the whole Bookeot God, we findc not any name 
appropriated unro it, as if God could not give name 
badenough, orwouldnotvouchfafeitany, becaufc 
men iliould not know it at all. But now particularly 
IwilLlayopenthevilenefieofit, by thefe foure ar- 
guments. 

Firft, the hainoufnefle of it appeares 3 becaufc that. l 
it makes a man that is guilty of it,anaan of death jy 011 
may feeitintheexampleof Onan^ Gen.^S. ?. before Geg»|k& 
mentioned^ God cut him off prefentiy /hardly -give 
any fpace for repentance.Where fudden judgement 
lights upon a man, itisafearefullthing, and argues 
the greatnefle of Gods difpfeafure againft that finne; 
now, where Gods wrath is fo exceedingly inflamed 
againft a finne, we muft needs conclude that finne to 
be very finfull <3 and of an high nature. 

Secondly,itisanunnaturallfinne: All finne is fo 2 
much the more hainous,as it is oppofite to the nature 
of a man. We read but of three fiitnes againft nature, 
whereof this is one • {namely,beftiality 3 Sodomy 3 and 
this* and therefore it rrtlift needs be of an high ranke, 
and confecjuentlya moft notorious vilde finne. 

Thirdly 5 the manner of it aggravates it exceeding- 5 



154 Mow to mortifie Ztncfctwnefle. 

ly ; all things done againft ones felfe, are the mote 
hainous 5 as felfe-murther is of an higher nature than 
murther of another; and the reafonis, becaufe all 
creatures by nature feeke the prefervation ofthem- 
felvcs-: in like manner, felfe-uncleanneflTeisagreat 
aggravation unto it* 
^ Fourthly and laftly, that finne which is made the 

punifhment of another,is ever the greater finne^now, 
God hath -made this fin to be the punifhment of all 
other finnes, for after a man hath long continued in 
other finnes,at laft Godgives him up to this finne,as 
toa punifhment of the former : and therefore qucfti^ 
onlefle it is a great and hainous finne. 
Thccfcecits of Now s fince you'have feene the hainoufnefTe of this 
saun to draw finne, in the next place I will (hew you the manifold 

men on to the , . • r o 1 i_ t 1 i 

a aing of this deceitsof Satan, whereby men are provoked to the 
£nnc. commiffion of this filthy finne. ' 

i £irft, , men doe goe on in the committing of this 

finne,becaufe they doe hope to repent afterwards. 

Eoranfwer of this* I fay, that man who hath a will, 
to finne. doth harden himfelfe more and more by fin • 
and this finne of Vnckann^ife being a great finne, it 
dothharden the heart the-mcre^ aad doththemore 
indifpofc a man towards God. 

A man by common reafon would thinke,that great 
finnes doe make the heart to be more fenfibler, but in- 
deed it doth not fo,for it takes away thefenfe. Great 
finnes are a meanes to harden the heart,fo that iccan- 
Pjsnvi.ip. notrcpent: Prov. 2.19. Njm that got unto herretttrnc 
Againe, neither doe they Udke bold of the pths 9JUfi^ 
which is meant of repentance :^or God doth box give 
jepentancero this fin,becaufe itis a firuifcfo'fcvide&t 

againft 



llo w to mortifte V'ncltMniJfc . i £$ 

againft the light of Nature: 3is ) Ezech.t^.i6. Sonne 
of mm behold \ I take from thee the aefire of thine eyes with a 
(IrvkCf jet neither (bait thou mourne nor weepe^ neither [bdll 
. thytearei runne downe • that is, if man will rcfufe the 
time of repentance which God doth efferunto him, 
when he doth repent^then God would deny him. /*// 
not inhim that willeth^ nor in him that runneth ^ but of 
God : God will have mercy on whom he will have mercy. y 
Rom. 9. 16. 

Now, to (Tie w what Repentance is : 

Repentance is a change of the heart , whereby a man is be- what Re^ea* 
eome a new creature^ having an inward affeelion to that ranccis% 
which is good) and a loathing and detection of that which is 
bad. Tofhew that Repentance is the change of the 
'heart, fee how the Prophet Hoefea^Chapt. 7. 14. doth Hof. 7. 14. 
reprove the Jfraditesiox their howlingon their beds, be- 
<caufe their Repentance was not from their hearts - 
they did how!emuch,as it were,for their finnes, but 
yet their Repentance was not from the heart, and 
•therefore nothing availeable.to them. True Repen- 
tance doth turne the difpofition of theheattof a man 
another way then it went before. . 

Another rneanes that Satan uferh to delude the Thereto** 
hearts ofmen^andcaufe themtobefetuponevill, is, deceit ©fS*. 
becaufe they do not fee the punifhment due for finhe Wn% 
to be prefenriy executed upon finners; For anfwer 
crfthis ; Inthat Goddothfpare topuniili finne, no 
man hath caufe to joy in it. God is mercifully and 
doth beare many times a long wh ile with men, not to 
punifh them for finne, to fee if they will retarne un- 
tbhim,and repent: But as long as man doth continue 
ia any iirine without repentance, foloBg doth heea- 
* X 2 bufe 



4 



156 Hew to mortifc Ztncieanmjp. 

Rom.*;*. b Ll f e G*ds patience every day and houre, Rom. 2.4. 
ThinkeH thou this y O mm, and defpifeft thou the ricks of 
hisgoodneffe, forbearance and long fufftring y not knowing 
that the goodneffeofGodleadcth thee to Repentance: Verf. 5. 
But after thchardnejfc and impenitency of hearty treafurefi 
up wrath againft thyfelfe againfl the day of wrath, and the 
revelation of the righteous indgement of God. 

The third dc- Another Deceit that Satan ufeth to provoke men 

ceuof Sawn, unto tLis finne. is, to judge uncleannefle by common 
opinion-, that is, to weigh this finneinafalfebal- 
lance, and tolookeuponitinafalfeglaflfe, and not 
to carry it to the ballance of the San&aary of the 
Lord, and therefore many times they eiteeme great 
finnes to be little finoes, and little finnes to be none 
at all ; when men doe thus mil- take finne,they judge 
of it otherwife than it is : As when bad company are 
together 3 they doe all allow and approve of finne, and 

xCor.iu33. {oevtttwords doe corrupt good manners ; and intheiro- 
pinions doe make finne to be no finne at all ; not con- 

T«us:. 14. fidcring that place, 777.2. 14. That Chrifl gave him- 
felfefor us ^to redeemeus from all iniquity, and to purifit 
unto himfelfe a peculiar people , jealous of good workes* 
When a man hath committed finne, his Conference 
is defiled, and fo can no more judge of finne aright, 
than one that would difcerne colours in a fouleand 
foiled glafle - 9 but when the Confcience is cleare, it 
fees things as they are, and foisabletojugdeoffin 
by that rule by which our felves fhal be Judged at the 
laft day : There is a fan&ifying Spirit, which if wee 
had,we fhould judge of fin aright,and the rule where, 
by wee are to try finne, is the written Word of God . 

Jchof saran! Fom*hly,Satan ufeth to provoke men to this finne, 

whtn 



How to mort'tfie Vncleanmjfi. 157 

when they can commit it in fecret, then they will be 
bold to doe it : But confider, God fees in fecret, and 
he will reward them openly y Mat.6.^Give thine almes Mattk* 4* 
in fecret, and thy father that h in fecnt will reward thee o- 
penly : Now,wee may judge by the rule of contrarie- 
ties, that if God doe fee Almes that are done in pri~ 
vate,and will reward them openly 5 may not we thinke 
that'hec will doe th-c like of finne : For fo hee did by 
D avid J\ee fpared not him though hee were his owne 
Fervantj 2 Sam. 12, Thou diddeji tins thing fecrttly^but I % Smh ' ' * 
will doe this thing before all ifrael^ and before the $urme> 
And thus they goc on boldly in this finne, thinking 
they fhall efcape well enough if they can do it fecret- 
ly, and not be feene of men • but they in this defpi- 
fingof God,make Godtodefpifethem. Confider,oh 
man, the many waies God hath to reveale finne that 
iscommitted infecret, EccleJ. 10. 20. Curfc not the Ecc, « f ' l0 » 2a ' 
Kwgjio^not in thy thought $ and car fe not the richer), not in 
thy bed-chamber ; for a bird of the aire fhall carry the voice \ 
andthat which hath wings fhall tell the matter* Sinnethat 
hath beene committed in fecrer, fhall be difcovered 
by waics that a man thought unpofliblc : Evill men 
are as a glafle that is fodcred togethcr^as foone as the 
fother is melted 3 the glaffe falleth in pieces : So they 
that are companions in evill, may for a time be true 
the one to the other,but yet the Lord will one way or 
other difcover their iniquities, fo that they fhall fall 
in pieces like a broken potfhard; yea, perhaps, the 
Sinner himfelfe fhall confeife his finne,as ludas did. 

The laft Deceit which Satan doth ufe to provoke ™.« <&&<?*• 
men unto this fin, is with the prefent delight which c 
they have unto it: To this I anfwer, as Chrift in 

X 3 Mau 



3 5 S How to mortify Vnchtoneffe* 

Mat.^11^ TbouJInltnot commit adulter ie^fotxyhfoever 
looketh upon a woman to-lu (I after mrjjfljh committed aduU 
tery already xvith hrin his heart, if thy right e^e offend thee, 
flucke it out, andcaftit from th r e^or it is profitable that ore 
of thy members fhputdperijh^ and not that thy whole body 
(liouldbecafl into bell fire. Therefore I fay it were bet- 
ter for thee to leave thy deligh^than to have thy foule 
damned in hell 6re for ever: by leaving thy finnethou 
doft not leave thy delight, for then thou haft a new 
heart, new deffres and affeftions to delight in better 
things . fo that the forfaking of fihne is but a change 
of delight, and thofe finnes which have the greater 
delight in them, fhall have the greater torment^ as 
dothappeareoutof^^/4/.iS.7.concernipg^^y^ 
The morepleafure fheehady the mozeflwttdber torments and 
fsrrofvcs^e. 

Thus have I difpatchedjifl brie fe, this finneofun- 
cleannefle, infifting and inlargingonely fome two or 
three of the Deceits whsreby the divell doth beguile 
the fonnes of men 3 and lead them captive to the com- 
miflion of this flavifli and abominable finnc • for mo- 
tives and hel pes againft it, f referre you to thofe pro; 
d viced in the handling of fornication. 






- 



HOW 



i$S 




HOW TO M ORT I FIE 

EVILL CONCVPISCENCE. 



■ 












Col Q.s. 3.5, 
iMortifie therefore your members which are uf on the earthy 
fornication^uncleanneffe ^inordinate affeftm^ evMconcM- % 
pfcemc^&c^ 

O w 5 I fhou Id proceed to fome appli- 
cation of this point, but becaufe 
there is a third particular which 
hath much affinity with the two 
f6rrder 3 namely fornication ^.ti d up* 

. cleanMjfe) 1 will fifft fpeakeof that 




-* which is here in my Text. Evillcen- 



cupifcencc. 

By imcHfifonti) men doe Ufiderftand a degree of 
thW Iuft dfhncleahnejfe.and it is an' c veil inclination in 
the power of the Soule. 

The Do^rine is this 5 Evill concupiscence, is one of j) zi r - 
the' finms which arelQcewife 1,9 Be mortified j We 
had need^give a reafbii for it,' becaufe men will 
hardlybe perfwadedtdtfc kcit aSiwe, ihttsitwas 

with 



l6o Hon to mortifit cvtUcor.cujfifcaice: 

with the Heathen, they thought there was noSinnt 
in it. 

faafift. i . The firft rcafon is, IfConcufifccnce doe cleave unto 
a man, that is, evill inclinations which the Svtde by 
fmne is bent unto,then &&x\2L\\Jimc will follow s whicb 
is the fruit of thisconcupifeence: It is as a fparke of 
fire, which being let alone, will grow greater and 
grcater,diid like a leven, though little at the firft,yct 
doth -it k ven the whole lumpc, fo that it doth'pro- 
duec the workes of the ficfh, and therefore it is to be 
mortified. 

Reafsn.i. '" l The fecond rcafon is, although a man doe not fall 
into a"dJuaIIy?-«wprc(cntly after there is cencupfccnce 
in the hcart,yct being tmmortified, it hideth the finne 
in a man,and fo defiles him, and makes him prone to 
an evill difpoiition, and alfo-to be abominable before 
God : Therefore mortifie concupfccnct before it come 
to have vigour and ftrength in thee. 

A man isfaidtobean evill man, when hee is di- 
ffracted from Good to Evill, now, evill concupfcmct 
makes a man to be fo. 

There are evill inclinanq^ in a good man, and 
yet it is by way otJntithtfjs, it is not his complexion 
and conftitution to have them. Now, an evill man 
hath concupifence, aad the fame is his complexion, 
apdcQnftitutionfotobe.' Therefore if evill cojicu- 
plfcencebenot mortified, it makes a man to be bad, 
and in this regard we ought to cleanfe our felves from 
the pollution of this fmnc. 

Rcaf^: The third reafonis, Evill emcufifatnet bei^gin a 

man, it doth marrc all his good aflions. To nun&le 
mttr with mnt) itmaies ■tkwmtkimfi$ .To mingle 

droflc 



Um to mortifk eriB cmckpifchcel i<f? 

droffe with filver, it makes the filver the more im* 
pure 5 So evill comufnfccnce being in the Souleof 4 
man, it doth ftaine and bkmifti his good a&ion$- 
when the firing of an inftrument is outof tune^ then 
the Muficke doth jarre. A man that hath fttongcon-} 
cupifcenceinhim, hewilldefire to come to the ex-j 
eeurionofthewbrkesofthem, and fo it will have an 
influence totheeffeft. and will ftaine and blemifh 
any good workehee goes about* fo that evil! con- 
cupiscence making a man to be evill,it doth blemifh 
and (lain all the good anions that a man goes about, 1 
in that hee doth performe them either with vaine- 
gloryorfelfe-refpea. 

The fourth reafon why evill eoncupifcencefhould [£& M> 
be mortified, is, becaufe thaeotherwifethe com, 
mandemems of Gt>d will be grievous unto us, i John 
5.3. For this is the love ofGvd^ that wee keep his Com- 
mandements , and hi sCemm an foments are not grievous. 
TheCommandementsofGod are not onelyto bee 
kept of us, but fotobe kept, that they may bee de- 
4ightfulluntOUS, Pfilm. IOT? W BUJfetht Loyd'Om) 
foule^and ali that is within meilejfe his holy T^whwheri 
concupfcence doth lie in the foule of a margin its full 
vigour and ftrengrhunmortified,itd6th dnw in him 
a rekt^a^ce from good duties, as when a man doth 
will one thing that is go0d 3 and an evill incfrnation 
cfoxth fet'uponhim, then the Gommandements of 
iSod will be grievous unto him, even as a man will 
be unwilling to carry a burthen long. :t Three Itblngs 

Now tpf&ceedrortiew you thrcS 1 things obfer- •^^<» 
^bleinthiswQTdconcupifcdcer -^ - l rR " «"*tfiw* 

Firft, what the nature *>f it is , 



SimUe* 



Wbat's meant 
by concupi- 
fcencc. 



i6% Bow iatmorttjk emliconcupt/cenct. 

Secondly, the finfulncfleofit. 
Thirdly, the operation or workesof it. 

Firft,for the better underftanding what it is,know 
that in the foulc of man there is a facility .Secondly, 
there is an inclination, which doth adhere to the fa- 
culty; and thirdly, there arc a&uall defircs which 
flow from that inclination, by way of Similitude, the 
better to conceive. Firftin the mouth there is a pa- 
late, fecondly, the defired humour, and thirdly the 
tafte:fo in the foule of man, Firft % there is the nam- 
rail affe&ion % fecondly, there is an inclination which 
isthetuneableneffe, or iw\tuneablcncfle of it, and 
thirdly ,there is the defire, or a&uall works of it. 

By concupifcence is meant,the cvill inclination , 
and the fruits ofthcevill inclination, and by ic the 
habituall concupifcence, from whence theaituall 
de fires of cvill will follow. Rom.6.u. La not finne 
raigneinycur tnortall bodies , thatyeeflmldobejitintkt 
lufi thereof. Firft there is a finne, fecondly, the luft 
of thatfinne,and thirdly the obedience, that is, con- 
fent to the finne. There is a concupifcence that is 
naturall, and another that is morall. As there is a 
concupifcence that is bad, fo is there another that is 
good, and a third that is neither good nor cvill. 
There was in Chrift a defire tolive, though it were 
Gods will he fhould dye, yet obeying, hcedid not 
finne. On faftdayes we are commanded Co to doe, 
yet the defire to tafte corporall foodonfuch aday,is 
nor finne. 

Secondly, ic doth proceed from imne, and one 
finne doth beget another, lames x. r % . C$nc*fifcentt 
doth bring forth firm ^ Rom. t* ia# Letnotfinrteraigne 

to 



How to mrtifoeriltconcqifccncii itfj* 

in your mortal bodies ,(t\&ti%) Let notconcupifcence i 

but to underftand what the finfulncflc of it is, know 

that finne in fpcciall, is the traafgreflion of the mo- 

rall Law,any facultie that is capaSle of a fault, it is 

fin,that is the defe& of it • Man fhould be fub jc& to 

real on, and reafon foottld caufe him to fubmit hini* 

felfe unto the will of God . The morall Law is a rule 

of action, not of habit,. There is a double law, a law A doubfcla*? 

ofa&ion, and a law which we call that law, which 

God did ftampe on the very Creature, Take anE- 

piftle,or a learned writing that is made by art, there 

may be Logicke, Rhetoricke, and Grammer rules 

brought in to confirme it $ So in the Law, there is a 

ftampe & a rule, and every aberration from it, is an 

error in it.If a man did al that is in him,ufed his beft 

indevor to fubdue his evilconcupifccnccs,& yet can- 

not,yetit is not fufficicnt for him,e very man hath,or 

ought to have ftrength in him, jto rule his affedions. 

If a m^fter, command his fervant to gore and doe 
fucjh ashing,, if the fervant^oe and makeMnfelfe SimU* 
drunke, ;a#d then goe about it, and cannot bring it 
to pafTe, although bee doe his good will for to doe 
it, Jieisnottobeexciifed, becaufe he did loofehis 
ajbiiity through ihis/owne default: Sowe,Godat 
tfee finft did make us able for to fu&due our lufts,but 
wee in Ad*m having loft the abilities of our firflne* 
ftates, and yet may recover ftrength againe, to fub- 
dueoarluftsindCiirifttbcfecond Adam, if wee doc 
it not y the fastis in our felves. |; 

Now wee proceed unto the third particular, tow**wUeV* 
fhew unte you what is the operation, and working ****** *V' 

, , . ' -n^ •/* ° villi coocupir 

oftmseviUcgncupilcence. fcene* 

Ya It 



t 6*4 How to mrtific ev>'iti coney pi fctvcel 

• It B-an inordinate in<rlinatioR 3 . which doth cleave 
un to the faculties ofthefoiile, and doth indifpofea 
man to that which is good , and carrier him on to that 
which is evill, and (o long as it abides in the foule, 
irm^kc:himfruitfulltodoeevill, and barren to doe 
^c^ v ifot^cevilladions^ tfee fr^ites of evil] incli- 
nations, do arife from it^even as water 1 from the foun- 
taine 5 andfparkes from the fire. 

CMcufifitTKe doth conceive andbring forth fin. 
f here is a different YfiQxY&otConcupifcence in-man 
thati^fMiM^ndafege^rate man- Inahevillman,it 
hath dominion over him, fo that all hisa&ions and 
defires are • tinfoil. ' In a good and holy man, there 
i^cdnctiptfcdnce alfa, but it doth workein him by 
Tiray of rebieiWon^ he beholds ita^s afd^ifeafe, and as an 
cne*ny urfttfhim, and dotfrlabour to mottifie it, hee 
is inlightned by grace, to fee it as a difeafbjand thcr- 
fore doth labor tocure it more & more. Anevill man 
thmkesurthebeft^ay for his happinefi(e^ r an r d fciiat 
his xbiefeil good doth codfift in> giving f&tirfA&ion 
cohiscdftcapifcenccs, and therefore &och-Iabourto 
fatisfie them, and not to cure them. 

- True it is,Gods children, I) dv/^J^/^ SaImm find 
othsr holy men luve'had-conciipifcciicesinthemj 
but yec were -not domineered over by them .: So 
long asamandbth ftriveagainft evill concupiscen- 
ces, againftthe motions and ftirringsofthem, and 
that his ownc confeience- can beare him witncffe 3 
hee doth reuft them in fincerity of heart, thdy (halt 
never heare fway over him : Take the bfcftu<fHons 
of a wicked man, the utmoft end of them are to him- 
fclfe, and if the utmoft end be hac}, *H bee doth muft 

1TY " needs 






Howie mortipe evil! concupi/cenci. 16$ 

needs be bad : as for example; The end that a huf- simlel 
band.man doeth aime at in tilling of the ground, 
and {owing of his feedecorne, is to have a good har- 
veft, and if his harveft prove bad, then all his labour 
is loft: though the beginnings of a thing be good;,ye.t 
if the utmoft end of that thing be nanght, all is bad . 
So that the end of all things in morall anions, doth 
Ciake-thc thing either good or bad: Every wicked 
man doth feeke himfelfe inallhisa&ions, heedoth 
worfhippe himfelfe in the utmoft end of all his 
thoughts, fo that all his anions iufts and defires 3 are 
cvill continually. 

Now, I proceed to fhew you,what it is the Apoftle W hat is to bt 
fault would have you to mortific, here fomething is moitifi«<J. 
prefented, and to fhew you plaihely what itis, it 
doth confift in thefe two particulars. 

Firftjthe habitual 1 coneupifcence,and fecondfy 3 thc 
inordinate luftsand defires that doe arife from it, 
om #ee call habituall, and the other aftuall. Now, 
the jipiSk would have the habitualhconCupifcencfc 
in nature w l eakened,and fecondlyjhe would have the 
a<5teofthelufttobefupprefied. Now, that itis the 
Jpftks meaning,that he would Mve thbm mortified, 
andtliatwhichistobe mortified is fin, marke that 
place I did cite before, Rom. 6. 1 2 . Let mt fmieftiigm 
in your mvrull bodies. In thefe words' are three 
thing obfeveable : Firft,there is a finn^ : ; fecondlj^a 
luft to fin,' and ^ thirdly, obedience to the fin, that ii% 
will to execute tlhe deirreof this luft.' Wherf the Afi- 
j(Z/rfaith,he would have them'mbftified$ d wbldhave 
tlje heart to be cleanfed from the habitual ctfftome of 
evy concupifcence^and fecQpdiy^he would have them 

Y 3 fo 



i 






Fxod,u« 



t6S Howtt mortifte eVill concupi/ctncel 

fofubdued, as not to obey them* That you may 
know the Afofiles meaning 5 and not to lay a ftraighter 
charge upon you, then the holy Ghoft doth ayme at, 
he would have al thefe three to be mortified ,the luft, 
theconfent totheluft,andthea<ft of ill. Confidcr 
the nature of the things that are to be mortified • If 
you take the evill inclination, and compare it with 
the ftrength of the mind, in committing ofany fin, 
they are all of the fame nature, they differ but in de- 
gree^ lefTerevill in the thought, before confent un- 
to it is of the lame nature as a greater,as it is in mur* 
ther: Hee that is angry with bis brother unadvifedly , 
eommitteth adegreeofmurther- So he that flande- 
reth his brother by taking away of his good name* 
eommitteth a degree of murther,and is a finne of the 
fame nature, as if hee tookeaway the life of his bro- 
ther. So as in taking away the comfort of a mans 
life, it is adegreeofmurther, in as much as that 
man would takeaway the life of his brother if hee 
might- Soinluft, if a man defire to commit adtiU 
tery with a woman, and cannot come to the executi- 
on of his will therein, to tb committing of the a&u- 
all finne,yet the adultery of the thoughts and affeftS 
nns, are degrees unto this finne, and are of the fame 
nature, as if he had committted thefin it felfe. The 
ty# Commandemcntsfay, Thou [halt not ctvtt thy neigh- 
bours mfe^ that is, in no degree at all to hurt her,or to 
wrong her. If all be of one nature, and differ inde« 
gree,thenallare tobe mortified* The iamenatufe 
is in one drop ofwater that is in a whole Sea, and 
the fame nature in a fparke, r |as there is in a great fit* - 
If there be a right enmity betweene fin and us, wee 

wilj 



Hon to tmrtific WtUcmcufifctncc) 1 6j 

will abfteine frorti all fin ; a man doth hate the very 

celoursofhiseneffly, as T oa des and creatures that 

are poifonfull : If a man doe abfteine in fincerity 

{torn fane, he will abfteine from zWfwne. The reafon 

why men abfteine from any (iwe> is cither for love of 

themfelves^ofof God ; it for love of thy felfe thou 

doeft abfteine from/**, thou wcrt as good commit all 

as (bme $ If for love of God thou wilt abfteine from 

all/?ww,from little fanes as well as great finises. Here $*fi. 

may a queftion be asked, why men doe abfteine from f 

murther and Idolatry ? Theanfwer is, becaufe God Anfa 

did forbid it ; and did not God forbid alfo, Thou (halt 

notlujl: God that doth forbid the one, doth forbid 

the other - y and for thy further confideration, know s 

the holy Spirit of God doth hate every finne, it doth 

abandon and hate that heart where thefe thoughts of 

Juft are noiirifhed. Now,the heart is the habitation i 

andrefidenceoftheholy Ghoft,whereforeali Sinnes 

are to be mortified, that the holy Ghoft may come 

and dwell there. 

The ads of mortification are chiefely thefe, the A&$ of £j*£ 
Apoftlewould have us take paines with our hearts, IJftaiWh 
men might doe much good unto themfelves, would fc 
they but take paines to confider and ponder their 
waies, but when men are carried away with the de- 
fire of riches,vaine-glory,arid other inconfiderations, 
nomarvell if it be thus with them : If they would 
but fita!one,meditate,and refled their mindes upon 
what they fliould doe, it would be a great meaner to 
make them to alter their courfes. 
r The Apoftle when hec would have them morti* 
fie thefe lulls, hee would have them confider the 

meanes 







^> 




168 Hm to mortify eviUconcupifcencV* 

means how to fupprefle them, there be ftrong reafons 
in the Word of God for them.: Let them fearch the 
grounds they have for the committing of thofe lufts, 
and it will be an effe&uall meanes for the mortifying 
of them : If mens judgements were redified to fee 
their follies, they would change their courfes, and 
turne ihe bent of their affe&ions another way ; I 
fhould deliver many thing unto you in this kind con- 
cerning mortification, to let it be your care, that it 
may work upon your inward affe&ion, that you may 
make it profitable unto your owne foules, and that 
you doe not let it pafle from you without doing you 
good. 

The Word of God which you heare,is not loft, k 
fhall certainly doe you hurt, ifnot good, it fhall har- 
den if it doe not fof ten : It is an ill figne if a tree doe 
notbudin theSpring 5 *butto/<?€ it without leaves in 
. the Winter is no wonder at all: So for any to heare the 
Word of God powerfully preached, and not to have 
Menditauon good wrought on them by it; they have great caufe 
and laying to t0 f eare t \ lc i T e ftates.It is this meditating and taking 
wtnei*r« C 't° heart, which 'is the firft. meanes I prefcribefor 
aaortification, mortification. 

a We are faid, fecondly,to mortifie,when wee fup- 
prefle and keepe downe thefe Iufts, if we keepe tfieia 
backe from their courfes,that they do not bring forth 
the fruit of/inrie : All a&ions 3 when anyfime is execu- 
ted,they tend to evill corruptions. If we abfteinfrom 
the a&ion of Sime^whcn it doth kill the very inclina- 
tion. Take any Sinnc that a man is naturally inclined 
unto • whether it be'the Sinm of uncleannefle,tte dc^ 
fire of Riches jot whatfoever, Cuftomedoth make his 
. -— lufts 



How to morttfie ep\U concupifience] 169 

lufts to be ftronger,and fo doth adde to thejiwe. One 
light doth (hew a thing to be fo, but more lights doe 
make it appeare more cleare ; fo there is an addition 
in finne,as well as in grace,the more they a& in (inm, 
the more they increafe. 

Now, when men complaine, they know not what 
to doe 3 they cannot be without their lufts ; Let them 
thanke themfelves for it, in fuffering themfelves by 
cuftome to pra&ice them,but by keeping downe the 
act <ffjtme> the lufts will evaporate away in time* 
though thy luft be ftrong and violent at the firft- yet 
if thou wilt let it alone from the execution of it, it 
will confume and weare away at the laft : Therefore 
keepe downe thy lufts,and fupprefle them. 

Thirdly, to weanethefe lufts, inordinate afFedi- 
ons,and concupifcences$ the rectifying of the judge- 
ment, and applying of right meanes, dothmortifie 
thehigherreafon: Now, for to mortifie the lower 
reafon , is to turne away the bent of affe&ion on ano- 
ther objeft: If gracebe quicke and lively ina man, 
it turnes away the minde frorn/?#w, and the way to 
weane thefe lufts,is to keepe the mind fixed and bent 
on better things, as temperance, chafticy and fobrie- 
ty$ for all intemperance doth breed luft,and then the 
Divell doth take occafion and advantage to worke 
upon a man , but fobriety and temperance is a great 
meanes to keepe backe thefe evill aflFe£Hons. 

Now I proceed to make ufeof what hathbeene yr e 
formerly delivered concerning thefe three Sinna* 
Fornication^ Vnclednnejfe^ and Evill concnpifcence : You 
may remember what hath beene faid concerning the 
greatneffe of the fimt of Vncleanneffe s It will fol- 

ZL low 



a jo How to mortifie e*PiH concufifct ncel 

low then, if it be fo great a Swm y wee fhould ufe 
meanes to be freed from it. Thofe that are guilt le 
of it, let them give themfelvet no reft, their eye- lids 
noflumber, nor God no reft, till they be delivered 
from the band of this iniquity: iSam.i.i^. Re- 
member what Eli faid to his fomies, // one manfinnt 
againB another , the Iudgefball iudgt Aim, but if a man 
finne againfi the Lord, who [hall intreitfor him ? When 
God doth take in hand toafflift the Creature,the*i it 
is intolerable, man fliall finde it to be a terrible 
thing to fall into the hands of the living God. Take 
an arrow, or a bullet, and let it be (hot into the body 
of man, it may wound deepely , and yet be cured a~ 
gaine, but let the head of that arrow be poifoned, 
or the bullet envenomed, then the wound proves 
deadly and incurable ; There may be in the body of 
man many great gafhes, and deepe wounds, and 
yet 6e cured • but if the affliction lies on the Crea- 
ture from the wrath of God, hee is not able to bearc 
it- it doth caufe them to tremble, and his confei- 
ence tobe terrified within him, as wee fee by men 
thatareindefpaire. 
g.c*fi*\ Now, the reafon of it is, God when he fmites the 

Creature in his wrath,hedoth wound the Spirit,and 
as it were, doth breake itinfunder, as God doth 
breake the Spirit 5 fohedothfufteinethe Spirit; but 
when he doth withdraw himfelfe from the creature, 
then ?.he ftrong holds of the Spirit are gone. This is 
to fihew you what a terrible thing it is 9 to fall into 
the hands of the living God. This, as it doth belong 
to all, fo fpecialiy,to thofe that have received the Sa- 

crmm this day or before^that they make confeience 
..— - . ^ 



How to mortifie fPiU cmcupfcenci. vji 

of this Sm 9 if they doc not, they receive it unworthily 
and he that is guilty of this, is guilty of the body and 
blood of Cbrijl - 9 be difcernes not the Lords body ^ei- 
ther doth he prize it as he fhould, nor efteeme of the 
excellency of it as hee ought: hee difcernes not with 
what reverence he fhould come to the Lords Table • 
therefore faith the Apoftle, hee is guilty of the body 
and blood ofCbrift, that is, hee is guilty of the fame 
finnc that thofc were, that did mocke and crucifie 
ChriJlUfus. The Sacrament of the Lords Supper^ is a 
fpeciall meanes, and chiefe ordinance of God for tfce 
attainment of his bleflings, if it be rightly received • 
and fo it is the greateft judgement that can befall a/ 
man,if it be not rightly received,! or Cbrijl is chiefely 
reprefented therein : The blood of Cbrijl is themoft 
precious thing in the world, when men (hall account 
this holy blood of the new Teftament, to be but an 
unholy thing 3 and to trampli it under foot, God will 
not beare with this. 

i Now, when a man doth come to the Sacra- 
ments in a negligent manner, in not preparing 
himfelfe worthily to come 3 hee is guiltie of the 
blood of cbrijl $ For, yee are notonely to be carefull 
to prepare your felves before the receiving of the 
Sacrament, but alfo of your walking afterwards, 
Therefore , confider, you that have received the 
Sacrament, or intend to doe it, that you doe cleanfe 
your felves from this pollution of heart and fpirir s 
and that you doe put on the wedding garment, that 
is required of all worthy receivers • Let your hearts 
be changed, and your ^ffe&ions and anions be free 
froiuallSindeof evill, and your hearts be turned to 

Z 2 God* 



lyz How to mortife CPtU concupifcenctl 

"God, elfe you cannot be worthy receiver, and To 
much (hall fuffcee for this ufe, that feeing this fin is 
fq grear,every man fhould endeavour to free himfelfe 
from it* Secondly, feeing the Apoftk doth not onely 
exhort us to abfteine from ir, butalfomortifie, kill, 
and fubdue it ; If there were nothing but a mcere ab- 
ftinence from ill, then it is not properly a mortifica- 
tion, for then the irapureft adulterer fnouldfome- 
times be chafte after his impure manner of commit- 
ting it; and therefore the ceffation of it is no true 
3 mortifying of it ; and that you may know mortifica- 
signcsofmor aon aright, I will give you three fignes : 
u cauon, pi r ft 5 you fhall know it by this, if there went a 

is a gcnmll generall reformation both- in heart and life before, 
reformation w h cn ^ heart is generally fet aright,' is changed 
life, and renewed to good, and from thence doeth arife a 

dying to thefe lufts^then it is a good figne, but if o- 
therwife there be no particulars changed in thee, 
then it is but a ceflation, not a mortification, but 
when the whole frame of the heart is altered, yea, 
even from the very roote, when the old man in the 
body of finne is wounded even to the heart, that 
is, when a man hath beene foundly humbled for 
his finne, and afterwards hath his heart affe&ed 
to Chrift, and is become to love God, and hath 
his minde changed, then hee may truely reckon it 
mortification. 
2 Secondly, you may know true mortification by 

signs of true xh\ s s by having a right judgement of finne , and 
ha right ludg a trlle loathing and deteftationofit; It is hard for 
mem of fin , a man while hce hath any finne in him, to judge 

fig i". c loa " "gtoty ?f i*> (ox then a man is given to an inju- 

ditious 






Hffl to morttfit will concufrjctnci. 17$ 

ditious minde, while hee doeth continue in it; As simX* 
when a man is in prifon , if hee have continued 
there long, though the fent be bad, yet hee can- 
not difcerne it; but let this man be brought to 
frefh aire, and be carried to that prifon againe, 
then hee will fmell the noyfomeneffe of it. So, 
when a man is in finne, he cannot truely judge of 
it, but when hee is efcaped from it, then hee can 
rightly and truely deteft, and judge of it: when 
a mans foule is righteous, there is a contrarietie 
betweene him and uncleannefle, a righteous foule 
doth deteft finnc, both in himfelfeand others ; as 
Lots foule was vexed with the abomination of the 
Sodomites. Confider how you are affe&ed with 
the finne of others : Row. 1. verfe$i. They were not 
onelyrvorthy of death y who did commit finne themselves , 
but alfo they that hadpleafure in others ; when a man can 
truely deteft finne in others, as Lot did, and doth 
truely loath it in himfelfe, then it is a true figne of 
true mortification. 

The laft thing to know mortification by, is an 
a&uall abftinencefrom every finne : it is one thing Andlaftfigne 
to diflike a finne, and another thing to be wearief of ffi ? rt ^ c u a "n 
of it, and to hate the finfulnefTe of it; If morti- ab&ncnce 
fication be true, hee will hate all kinde of unclean- fcomfia- / 
nefTewithan inveterate hatred, be it of what de- 
gree it will: Sheepe doe hate all kind of Wolves. 
If a man doe truely mortifie 3 &c. his hatred to finne 
will be generally not onely in abftinence from 
groffe finnes : as murther, adultery,and fornication, 
but alfo from all other finnes ; For, when a man 
forfakes finnc out of hatred, his rancor is of judge- 

Z 3 menc 



? 



174 H '* *' ^^^BcMa^/i^l 

ment more than of paflion, and fo likewife hii 
hatred will be coftant. Men may be angry with 
their finnes fometimes, and fall out with them at 
other times, and yet be friends againe, but if they 
doe truely hate finne, their abftinence from finnc 
willbeconftant, when a man becomes a new crea- 
ture, there will arife a contrarietie to finne in his na- 
ture, fo that if a man doe hate finne, he is truly faid 
tomortifie. 
Sbpft* Heremayaqueftionbpaskcd. 

Whether after true mortification, a man may 
fall into the fame finne againe or no? 
*Anf». For anfwer hereunto, I fay, a man may fall a* 

gaine into the ait of fin and uncleanneffe after mor- 
tification, for the gates of Gods mercy ftand open to 
men after their greateftrelapfes; but yet hee doth 
never fall into the love of finne, and of pupofe for to 
finne. Though hee doe fall into the aft, he doth not- 
returne to allow of it, and to wallow in the mire; for,. 
it is impoflible to doe fo after grace, yet wee cannot 
{hut up the gates of Gods mercy to thofe that have 
often relapfed, fo that a mans confidence is witneffe 
untohim, thathee is not remifle in the meanes hee 
fhould ufe, though hee fall into the ad of finne una- 
ware, yethe doth it not with fet purpofe : Now, you 
may judge whether you be mortified, yea or no. 
McanL to la- ^e meanes to mortification are thefe : 
bour for the The firft meanes to mortifie^is to labour for the af- 
aflupance of furance of pardon for thy finnes 5 Sinne is never mor- 
w rmncs! r tified, but oy the fan&ifying Spirit $ there may be & 
reftrained fpirit in us,to keepe us from the a& of fin, 
but it can never be mortified, but by thefantfifying 

Spirit 



How to mortifie evill concupijcenci. 175 

Spirit of God, pardon for fin is had by the affurance 
of faith in Chrift $x\& the way to get this forgiveneffe, 
is tobetruely humbled for our firnies, acknowledg- 
ing our owne mifery , and oar owne wants, and to lay 
holdtipon the mercies of Chrift Iefus, and to be lif- 
ted up by the promifes of the Gofpell 5 Confider, 
whatfoever your finnes be, whether againft the light 
of nature,or againft knowledge- Let a mans relapfes 
be never fb great,and aggravated with never fb many 
circumftances, nevcrtheffe, if a man will come in 5 
ourcommiflion is to propound unto them without 
all conditioner exception, that the gates of mercy 
ftand open for them: Mar .1-6.15. there is our Com- 
miffionj Goeyeeinto all the n>orld,and preach the Gofol un- 
to every creature. What this is in the next verfe it is 
faid, ifa wan will beleeve, hee (hall be faved^but heethat 
hekeveth not y fhaHbe dawned. Therefore whatfoever 
your finne be, let nothing hinder you to come in, for 
if you come in,God will receive you tomercy,all the 
hindrance then is in our felves. Confider thefe two 
places of Scripture, 1 Cor. 6.9. /Wfpcakingto the 
Corinthians , ofthegreateft (inne that ever mans nature was 
cafableofifuchwereyec (faithhe) butmwyeearewafhedy 
and are (anfitfied \andiuftifed in the name eft he Lord lefks^ 
4nd the Spirit of our Cod\ So in the 2 Cor. 1 2 .and laft ver* 
The AfoHle doth make no queftion, but that they 
might repent,and have forgiveneffe, you may know 
how willing God was to forgive great finners, all 
the matter is,if we be willing to apply this pardon to 
ourfelves. To leave our finnes in generall, to take 
Chrift to be a King,as well as our Saviour^ To deny 
ourfelves^andtoukeupChrifts Croffe, and then 

there 



Yj6 How to morttfie eVttt concupifcencT. 



thereisnoqtieftion, but wee may have this pardon 
fealedand allured us. 

Certaineic is, men will not doe this, as to deny 
tbemfelves, and take up Chrifts Croffe, till they 
bednely humbled, and have repented their finnes. 
but fo it isjthat men will not prize Chrift,untill that 
vengeance fall upon them for their fins : would they 
but doe it, they might before of this pardon, were 
their humilation true and fincere, it is fufficient, the 
laft of the Revelations, verf. ij. And the Spirit > and the 
Bride Jay , come^nd let him that hearethyfay , come , and let 
him that isathirft cem 3 wdwhofuvrer wi/ljet him take of 
the water of life freely. Firft, nereis, Lethimthat hea- 
rnhycome^ that is, To alljvhofoever this Qofpell is preached 
unto, the promife is generallto all : here is alfo added, 
Let him that is athirfy come ; there is further added, Let 
whofocverwill^comt; come that will come > and take of the 
water of Ufe freely y feekingGodin fincerityof heart, 
with forfaking of all their finnes. And fo much for 
this meanes of getting pardon for finne, and to come 
to true mortification by the fan&ifying Spirit. 
2 The fecond meanes to mortification, is to afa> 

ftlne 1 " f* b * fe' inQ ft om *tt beginnings, and occafions of finne, 
alioaafian IS" as precedent anions, and objects of ill • It is to have 
finne, a peremptory abftinence, and full deniall, not med- 

ling with any thing that hath any affinity with finne; 
If you doe not neglect to refift the beginnings, this 
is the way to come unto the utmoftendsofit, there 
be chaines to draw to finne : lames 1 . 14. Every man 
is tempted^ when hee is drawne of his owne lufi, and is 
inticed: then when lufl hath conceived, it hringeth forth 
ftme^ and finne ^ wkwitHCOnfummU) it hringtth forth 

death. 



Row to mortifie CPiU ' concupifcemtl ijy 

dtati. This is to cleareGod in the matter of temp, 
tation, **nanisdrawne with his owneluftuntoit. 
Firft, a man doth gaze on his finne^ and dally with 
it, then he comes tobeintangled in it, fo thathee 
cannot get Ioofe againe, even as a firti that is faft to 
ahooke. 

Thirdly, followes the aflent unto it, whenhee 
is taken in the net. Andlaftly, fbllowes the com- 
mitting of a&uall finnc which doeth bring forth 
Death j So, firft, there is the chaine that drawes to 
finne v Secondly, the gazing on it; Thus Evah did 
admire and gaze on the fruite, and did thinke that 
iffhee might tafte of it, ftiee fhould come to know 
good and evill, but fhee was deceived, fo wee are de- 
luded byjfinne. Firft, by gazing on it, then by be. 
ing intangled in it ^afterwards proceeds a will there- 
unto, and Iaftly, the committing of fin, which doth 
bring forth death,fo that death followes fin 5 When 
a man hathcommitted the finne, it caufeth the har* 
dening of the heart, and fo makes him not fenfible of 
the things of the Spirit ^ The greater finnes doe 
caufc the greater hardening*, and makes the heart 
for to become evill, and fo a man comes to havd 
an unfaithfull heart- as an Atbeift, to thinke the 
Scriptures are not true; that the promifesofGod 
are not true: and Iaftly, unfaithfulneffe, it caufeth 
a departure from God : as in Hebrews 3 .t } . An un- 
heleving heart caufeth a departure from the living God. 
Take heed there be not an evill and unbeleeving 
heart in you, for if there be, then there will be a 
departing from God, therefote wee fhould not be 
lea by anything to gaze upon finne, that we may 

A a not 



3 

Meanes, 
GraccjHo. 

lincflc. 



4 

Meanes is 
Prayer* 



178 How t$ mortife e^iUconcupi/ceticil 

not be intangled in it. Therefore let us at theffrfl 
checkc the very beginnings of finne, and refift all 
occafions. 

A third meanes to overcome this finne, is to be 
exercifed with the contrary delights : as with Grace 
and HolineiTe. This is the meanes to mortifie the 
heart, and to empty it of all kindeof luffs, and they 
cannot be emptied out of the heart, unlefle better 
things be put in ftead thereof - y you cannot weaken 
bJackneiTe,better than by white. 

Therefore the way to change the heart after finfull 
obje£ts,and the mortifying of thefe luffs, it is to get 
delight in better things, and to labour to have neeret 
communion wirh God, and to be zealous of Gods 
cauie, 1 Cw.iq.6. 

Laftofall, to conclude. The meanes for mortifi- 
ingof this Sime^iS) you muftadde prayer unto all 
thereft: To pray unto God to baptize you with his 
holy Spirit. Let a man be left to himfelfe, and it is 
impoflible for him to mortifie, except God will doc 
it; Therefore, wee are to pray unto God to give us 
his holy Spirit. When the Spirt of God doth come 
into the heart, it is as. fire, and puts another temper 
upon him than was before • It turnes the firings of 
his heart to another tune, and doth make him ap- 
prove of that which God doth require. This is the 
way to mortifie luff. The more a man is carried to 
the love of one 3 hee is many times the more removed 
from another^ but the more a man is carried to God, 
the more he is wained from inordinate luffs, and be. 
ing mortified, he is the more inclined to God, MaL^. 
ZJVbofalijland wkn keappcws f fir kh like a Refiners 



How to moriifiz evillconcttpiftencel i jp 

fre^ndltke to Fullers Sope. Chrift (hall doe that when 
hce comes, that none elfe is able to doe. Asinrcfi- 
ningand purifying the heart, life what meanes you 
will, except you ufe fire, you cannot refine droffe 
from filver; So ftaines that are in a mans garment, 
wafh them as long as you will with Sope, they will 
butfeeme thtmrfe^ but when they are brought to 
the Fullers hand, they are foone rubbed out: So let 
a man be left to his ownefpirir, hee will runne into 
a thoufand noyfome lufts • but when Gods Spirit 
is clothed in a mans heart, then it doth keepehim 
from the waies of fime^ ReveUt. I • i o. it is faid of 
John, That he tvai ravifhedin the Spirit ,a$ a man locked in 
armour : When the Spirit of God doth pofTefle the 
Soule,and compaffeth it about, it keepes it from the 
waies of iniquity, and caufeth an aptnefle to good : 
I Tim* 1 7 . For God hath not given tts the Spin t offearejbut 
of power, fflove, ofagooddndfoundtninde. And the rea- 
ibnwhy mendonegle£iit,is,becaufe they know not 
the way to get it. They know not the power and e& 
ficacie of the Spirit, and that is the reafon there is fa 
little effe& in tnis bufinefle. Let a man be left to his 
owne fpirit, and Gods Spiritremoved from him, he 
will luft after all evills: Take example of Eltah and' 
John Baptijt 5 It is faid of lohn^ that he came in the fpi- 
rit of £2/4^,which did excell in him.Take Eliab> and 
extrad that fpirit from him which he had from God y 
and hce would be but as other men. Take the deare 
Saints of God, and take but this Spirit from them, 
how would it be with them? Even as it was with 
D4i;/</,whenGoddid, but as it were, hidehimfelfe 
a little while from him ; into what dangerous Simes 

A a i did 



I So H<m> to mortifie &iU concupifceneY. 

did hec fall. Therefore pray to God, chat he would 
give you his Spirit, and that will be ameanes to 
mortifie thefe lufts within you. 

It is the Spirit that doth make difference between 
man and man, and for the getting of it, pray to God 
earneftly,andhce cannot deny you. I will name but 
one place more unto you, Acts 2 • 38, 39. Repent and be 
baptized ever j one of you in the name oflefus Cbrift,for the 
remifsion effmnts , andyw fbatt receive the gift of the holy 
Ghojlfor the promise is unto you and your childrcn^mdnnto 
all that arc a fane ojf^even as many as the Lord ohm CodJhaU 
call. So that the men which were converted at Peters 
Sensed id aske, Whatfhallm doe to be faved ? He faid, 
Repent and beleeve y artdyoujhall receive the holy GhoB$ 
And further addeth, The fromife is nude toy wand to 
your children, andyoajball he par takers' gfit. 

Not, that the promife of the holy Ghofldid be* 
long onely to thofe that were then prefcnt, but to alJ 
that have bin borne fince,and are to be borne, both of 
lew and Gentile, to as many as (half call upon the name 
of the LorcLTheFforedo you now,as the Apoftlesdid 
then, when drift cold them he would fend them the 
Comforter , they fpent the time in prayers untill they 
had it : So do you pray earneftly, and be inftant with 
God for it, and then certainely God cannot deny it 
you; and when you have the Spirit, then you will 
mortifie thofe lufts, and all other firms whatfoever ; 
when you have the Spirit of Sobriety, of Temperance, of 
Love,ofmeekncjfe,ofgemleneffe, oftonpfiffering.The Lord 
grant youunderftanding in what hath bcene /poken, 
And fo much for this time,. 

HOW 



HOW TO MORTIFIE 

INORDINATE AFFECTION. 



Colos, 3.5. 
iMortifie therefore your members which drenpn the earthy 
f&rnic^^^ncleannefft^mrdime dffelfhn^ &c. 

Omc of thofe earthly members 
which the Apoftle would have us 
to mortifie, wee have already hand- 
led ; wee arc now dome to fpeakc 
of the inordinate aflfe&ions. The 
Greefce word is tranflatedby adou* 
ble word ; fometimes paflion, fometimes affe&ion . 
but it is alone, foasthepointiscleare, That; 

All imrAiflMeaffe&Jmrmttft be mortified. Vottrl 

A Do&rine that may well be handled at large, 

it being general! and univerfall, an unlimited 

word that reacheth unto all particular affe&ions^ 

a Do&rine that concemeth every man: Men, for 

the moft part, when they come into the open 

view of the World, have a certaine compofed 

babite, but inwardly, are full of inordinate affedi- 

ons: It is a Do&rine therefore that fearcheth the 

inward parts, the mindes and hearts of men : a 

Bo&rine of continualf ufe 5 for though men preflc 

outward aftions, yet affedions remaiae unruled* 

Befides all this, a Doftrine of no fmall difficult 

Aaj ty } 




1 82 Ho w to mortific inordinate ajfttiion, 

ty; for as there is nothing cafier than to wifh and de- 
fire, fo there is nothing harder than to order thefc de- 
fires aright. For the better handling of the point 3 ob - 
ferve thefe three things : 
Firft, what Ajfefiiom are. 
Secondly, when they are inordinate. 
Thirdly, why they are to be mortified. 
In the firft place I mud tell you what affe&ions 
are: byafFe&ions, you muft underftandallaffe&i- 
ons and paffions whatfoever 5 for the better under- 
ftanding whereof, you muft know 5 that there are 
three things in the Souler firft v the faculties which 
are to the Soulc, as the members to the body. Se- 
condly^ the inclinations, of thofc faculties. Third- 
ly, the habites acquired from, thofe inclinations: 
For example, the appetite or will is a faculty of the 
what affcaL Soiile, and this taken in it fclfe 3 is neither good nor 
onsarc evillmorally. Againe, there are the inclinations of 
that will, and thefe are good or evill, according as 
the objects that they apprehend are good or evilly 
Th« tbtn s anc * k^ty* the habite is, when the Souledbthac- 
in the Soulc* cuftome it felfe one way or other* the habite is 
good, when the Soule is accuftomed to good ob- 
je<5ls, in a good manner^ and the habit is evilly when 
thewillaccuftomethit felfe to evill obje&s, or to 
good objedt $ in an evill manner. It is with the pafli* 
ons as it is with the fenfes. Firft, wee have the (enfe 
of hear ing before wee heare, and of feeing before we 
fee* Then from often hearing or feeing of the fame 
obje&, proceedes an inclination more tooneobjeft 
than to another. From that inclination, a habit 
iff the fenfe to turne it felfe with moft eafineflfe 

and 



Hwio trior tifie Inordinate ajfetlm. 1$ i 

and delight upon that obje& ; Thus a corrupt ha. 
bite is bred with us, when themindeorwillturnes 
it felfe often to this or that evill ob jeft 5 and fo gets 
agility and nimbleneffe in doing: as often doing 
brings dexterity to the hands- fo if the will or ap- 
petite have gottena haunt, either to vermes or vices, 
itcontra<5h a habite to it felfe. Now, tofhewyou 
what an afle&ion is, wee define it thus : An ajfeflion 
is an inclination or motion of the appetite, nf9n the apprc 
henfion of good or evill. 1 call it an inclination or mo- 
tion fox it is the bent of the will to this or that thing : 
As for example, when wee outwardly love, feare, or 
defire, that is a motion 5 and for the Inclination, we 
are to know, that in man, there is a double appetite • 
the firft is fenfudll* which apprehends things con- 
veicdtothefenles- as to the eye and eare, and fois 
affe&cd to love, feare, or grieve ; this I call the fen- 
fuall appetite, becaufe it is of obie&s apprehended Whatanaftc* 
by fantafie. Secondly, there is a rational/ appetite, ftioni5, 
the obieft of that, is that which the imderftanding 
apprehends j and from hence proceede affe&ions to 
riches, honour, preferment, &c. the will being con- , 
verfant about it. Remember this diftin6lion,becaufe 
of the matter that followeth, namely- that the ap- 
petite is doub\e,fenfuall and rationally and affe&ion* A <! ouM * *? 4 
are placed both in the fenfuall, as wee Ibve, fcare T pctuc 
or defire obie&s expofed to fenfe; and in the ration- 
ales wee love,fearfe, or defire the ob je<5h which rca- 
fon apprehendeth. 

Now, to draw this geaerall divifion into twr> 
maine heads : Nature harh planted an appetite m 
t&e creature tp draw to. it felfe that which is good, 

and! 



1 84 Ho w to rnorufii inordinate dfftStion* 

andtocaft away that which is evili • therefore ire 
thefe affe&ions,fuchas apprehend eyther good or 
evill 3 to keepc the one,and toexpell the other ; thofe 
that apprehend good/ if they fee it, and apprehend 
it, they love and defire it, and love deures to be 
united to the thing loved i and a defire is a making 
towards the thing abfent ; when the thing is prefent 
wee joy in it, when it is comming towards us, and 
there be a probability to have it,then comes hope in; 
ifweebeliketomifleofit, then comes in feare«?if 
no probability of atteining, then comes in difpaire; 
if there be any impediments againft reafon and right, 
then wee are angry at it ; and this anger is an earneft 
defire to remove the impediments, otherwife,if wee 
fee reafon and juftice to the contrary, then wee are 
not properly angry. Thefe are the affe&ions that 
are about good, and thefe are the firft kinde of 
affe&ions. 

The fecond fort of affe&ions, are thofe that are 
about evill ; as in the former there is love of God, fo 
here, to turne away from evil], is hatred • if evill be 
comming,and wee be not able to refift it, wee feare, 
if wee be able to overcome it, then wee are bold and 
confident^if webe not able either to overcome,or re- 
fift the evill, weefliefromit$ if it be unavoidable, 
prefently we grieve at it. But to handle them more 
feverally,and fo to know them as they have reference 
to good or evill, for, except wee know them thus, it 
is worth nothing to vs. 
Threefomof There are therefore three forts of affedions, Nj- 
afeftoni. tura £ caniall and StirHttall. Firft, IfAturall, thefe af- 
fe&ionsarife from Nature, and tend to natural! ob- 

je&s 5 



Horn U mortifiz inordinate affetfioni i% j 

je&s$ as for example, to defiremeateanddrinke 
is natural!, but to defire it in exceffe is not natu- 
rall; beeaufe the obje&s of naturall affe&ions are 
limited by nature, namely, fo much, and no more: 
Nature hath certaine meafures , and extents and 
limits, and thofe fhee exceeds not : Naturall affe- 
ctions make us but even with beafts. Secondly,there 
are Carnall affe&ions, which are lufts that arife 
from the corruption of nature, and thofe tend to 
evill obje&s, or good obje&s in an evill manner: 
thofe affe&ions make us worfe than the beafts, 
like unto the Divell, 7^.8.44. Tou are of your father 
the Divell, and his lufts yet will doe: that is, thofe 
that have thefe lufts are as like the Divell, as the 
fonne is like the father; thofe that are bound with 
thefe bonds are like him; that is, they come in a 
degree to the corruption the Divell hath in a grea- 
ter degree. Thirdly, Jpiritua/l affe&ions are fuch as 
arife from the Spirit, that is, from the renewing 
part of man, and tend to good obje&s in a holy 
manner : naturall make us no better than beafts, 
canall thandivells, fpirituall make us better than 
men, like to God, having his Image new ftampt on 
us- theyliftus up above men, and make us like to 
Angells. Thus you fee the three kindes of affecti- 
ons in men. 

We muft only anfwer one queftion before we goe 
any further* the queftion is this: Whether there 
be no fpirituall affe&ions, except they proceeds 
from a generall difpofition,becau(emany men feeme 
to have good flafhes now and then, and fo feeme to 
be regenerate? 

Bb I 



x$6 How to mrtifie inordmatt affeffion. 

Ianfwer, no, they arenotfpirituall, regenerated 
afte&ions, becaufe thefc affe&ions in the foule, how- 
foever, they are goad in regard of the Authour, the 
holy Ghoft, that puts them in, are not fo in regard of 
the fubjed, man, who is yet in corruption, and not- 
renewed. If a man have never fo much skill in Mu« 
ficke, if theinftrumentbeoutoftune, themuficke 
cannot be good • fo the affeftions, as the fpirits fug. 
geftions arc good, butinacarnall man, they are as 
an inftrument out of tune: It is true that flafhe& 
make way to Converfion, but onely when the heart 
is in tune, a*id in a good frame, then are the af- 
fe&ions good; thatis, then onelycfFe&ivelygood, 
fo as to make the heart good, and then the fruite 
will be good, fuchas God will accept. So much to 
fhew what affe&ions are. 
a Now we are to fhew when they are inordinate: but 

Affe&iom fir ft know, the affections are placed in the foule for 
wkwinordi-, t ^ e f a f e g ar d of it, that is, to give the watch-word, 
thatwemayrepellevillwhenit is comming. thofe 
that are about good to open thedoores of the foule to 
letitin, and to make out for it if it be wanting ^ as 
guides that are for the fervice of the foule to put us 
on to worke,and to be more earneft in our ai5Uons,they 
bring aptnefle and diligence in doing • when they 
miffe tnefe ends, then they hinder us in ftead of pre- 
fitingus, hurt us in ftead of helping us, carry us to 
evill obje#s in ftead of good,then they are inordinate 
cither in the manner, or in the end. This premifed 
now, that we may further know them when they are 
inordinate, obferve thefc two things. 
Firft,examine them by the rule which is the maine 

way, 



-Urn to moriifie inordinate affittfon. 187 

wayoftriall, if they goe befides the rule they are in- 
ordinate. 

The firftruleis, that the obje&s muft begood 5 The firft trU 
.elfetheaffe&ion is inordinate, there muftbeloveof all J f *™ r j*r 
God, forrow for finne, delight in God, then it is ons^tocxa- 
good 1 but on the contrary, todifgrace holinefle, to mine themhy 
condemne excellency in others, to hate that wee x ^f^ 
Xhould cleave to, abominate the good we fhould im- 
brace, thefeaffe&ions are naught. 

The fecond rule is the end ; examine if they take ^ c ^ 
their rifeamifTe • though the objeft be good, yet if 
the manner be naught, they are inordinate : Now 
the manner is naught when the end is naughtf; as 
for example, many men defire and feeke forexcel- 
Jencie of parts, but to what end? Why, for vaine- 
glory, not to doe God fervice: This is for a wrong 
end : fo zeale is an excellent affe&ion, none better, 
but if the end be naught, the affe&ion cannot be 

food, nhu was zealous, buthc altogether refpedted 
imfelfe. 

The third rule is, though the objeft be right, and % H i € £ 
the end right, yet if it exceed the meafure, the af- 
fedionis not good: Davids lov€ to his children was 
good, and the objeft good, yet he failed in the mea- 
fure, Mofes anger was good, yet when hee caft the 
tables out of his hand, it was an excefle, and defc^ 
dive becaufeexceeding, though excellent and com- 
mendable in another kinde. 

The fourth rule is, though the obje& be right, the R H k 4. 
end right, the meafure right, yet if the affe&i- 
on be not in order and feafon, that is, if it take its 
wrong place,and thruft into the roome of another, it 

Bb 2 is 



l88 Btwii mortifainordinatYdffe&iini 

is a caufe to make it inordinate : As for example, to 
defire to doe bufineffc in amans calling, is good, but 
if this defire prevaile with him atfuchtimeas hee 
jfhouldbeftowin prayer and holy duties* as when 
hee fhould come to heare the Word , then they are 
inordinate; for feafon muftbekept too: therefore 
when an affe&ion comes, if not in feafon, anfwer it as 
Chriftdid, The founts m yet come: this is the way 
to judge of them by the rule. 
The fecond The fecond way of trial 1, is to know them by their 
cffcai S . by thc effe<as,and they are foure,as the rules are foure. 
JBfeS. i. The firft effeft is, if any affe&ion hinder reafon, fo 
as to trouble the a&ion, then it is inordinate • for af- 
fe&ions ought to be fervancs to reafon • if they di- 
fturb, then they are not right : As for example, feare 
is fet in the foule to give the watch, word, to prevent 
evills; if it fhall appaleaman, foasto let his wea- 
pons fall, thus it troubles reafon: Joy was put in 
the foule to oile the wheeles, and to quicken it 
more ; If it do more aftonifli than quicken; if immo- 
derate joy, caft a man into an e&afie when it fhould 
put him ona&ion, or if it breake out into immodeft 
revellings, and not into praifes,thy joy is not good : 
griefe is ftirred up to eafe the foule of paine ; now, 
if it hinder a man from induring that hee ftiould in- 
dure, it become inordinates.The Ifraelites in Egypt, 
could not harken to xjd ofts> becaufe of the anguifli 
of thelfhearts, and worldly fowow caufeth death, 
that is, it cauleth diftempers; and when it thus 
drieth up the bones, keateth up the vigour of the 
foule, and makes a man out of frame, then it is a- 
mifle: though Chrifts griefe exceeded any mans 

upon. 



Horiio tnoMfie Inordinate affeftim. 1 $9 

upon the Crofle,yet hee cdjnmitted all to God with- 
out any diftempers. 

The fecond effe& is, when theyindifpofeus to B felt. s? 
any holy duty, as wee judge of in diftempers of the 
body, iftherebeno appetite to meat ordrinke- fo 
affedions are inordinate, when they indifpofe us to 
pray, to doe good, or to fpeake good, 1 Pet. 3 • 7, the 1 vtxi ff* 
Apoftle exhorteth Husbands to dwell with their wives as 
wen of knowledge ; that is,in fuch a manners you may 
moderate affe&ions with knowledge 5 that your praters 
(faith the Apoftle) he not kindred-, that is 3 if there be 
anydiforderinyouraffe&ionsone towards another, 
it will hinder your praiers. By your affe&ion you 
may judge, and as you may judge of your affedion, 
by youf duties- fo of your duties you may judge by 
this rule,how you are difpofed to holy duties; if there 
be any interruption, or indifpofition,it is a fign there 
is fbmediftemper in the affe&ions 5 all things are 
not ftraight in the inward man. 

The third effeft todifcover the immoderatenefle Efe&.£ 
of affe&ions, is, when they produce evill anions, 
which ordinarily they doe, when they exceede the 
meafure and the manner : Anger is an affe&ion let 
in the foule, to ftirre up man to remove impedi- 
ments, and thus you may be angry for finne, and 
other things too • now, if it be kept in its owne li- 
mits, anger is a defire to remove impediments, and 
not a defire to revenge, that is theinordinateneflfe 
of it to be angry for finne, becaufe itdiflipnoureth 
God , is good : To be angry for other things redoun- 
ding on our felves,is not evill, fo our anger ex- 
tend but (b farre, as to remove the impediment?;. 

B b 3 not 



a$o How to tnortife inordinate ajfStonZ 

not to revenge them : As for example if a man takes 
away ones reputation,and brings difgrace upon him; 
now, todefire to hurt fuch a man, theaffe&ionisa- 
miffe, becaufe the carriage of other men towards us, 
muft not be our rule toward others $ but wee are to 
make this ufe of it, to be diligent in keeping off the 
blow off our felves, but not to hurt another man- this 

jEphtf.4*o 4 is inordinate. Bewgrj^ but [mm not> you may be an- 
gry, fo as it bring forth no evill anions, orevillcf- 
feds; fo a man may be angry with the infenfible 
creature, defiring to remove the impediment, and 
put out of the way that which hinders the adions. 

ffefl. 4. The Iaft effed, is., when affedions draw us from 

God, then they are inordinate, becaufe they fliould 
draw us neere to him. But, when they make us to 
forget God, there is their inordinatenefle • For ex- 
ample , wee are commanded, Deut.n. 18. Torc- 
ioyct in the good 'things of God 5 but when wee /hall re. 
Joyce in an Epicurean manner, and forget God, it is 
arnifle- for wee fliould fo rejoice, that wee (hould 
raife up our felves to love and praife, and give thanks 
xo him*; fo alfo for feare and griefe, if wee feare any 
thing more than God, and grieve for any thing more 
than for finne, for croffes and lofles, more than for 
difpleafing God, thefe make us forget God, andfo 
become inordinate. 

Whtc it is to Now followes what it is to mortifie them, which 

mortise aflfe- wce have formerly fpoke n of at large 5 in a word, it 
is nothing elfe but a turning of carnall affedions 
into fpirituall, and naturall affedions ta a higher 
and more noble end* that is, to eate, and to 
drinkc, not onely for natures benefit, but for God, 

to 



How to mottifit inordinate affection. 19 V 

eo doe him honou r, that is the right end • for to mor- 
tifie, is to re&ifie , and to bring things that are out of 
compafle to rule, to fee where they are inordinate, 
andfo to turnenaturall and carnallaffeftions all into 
fpirituall. 

In the next place wee will fee fome reafons why 3 

they are to be mortified, for reafons doe wonderful- Wby thcyare 
lyperfwade,andnecelfityofmorrifyingonceappre- ^3. * m ° l 
hended,makes men goe about it; Let us but confider 
of what moment it is to have them mortified , what 
ill if wee doe not,what good if wee doe. 

The firft reafon is, becaufe affe&ions are anions Reafin.ti 
ofthcgreateftefficacieand command in the foule, 
they are exceeding powerful!, they are the wheeles 
or failes which carry the foule this way or that way ; 
in that regard, becaufe they are fo effe&uall and pre- 
valent, therefore it concernes us the more to take 
care that we reftifie them. Time was, when affefti- 
ons did obey the will, and the will the Spirit of God, 
(in the time of Innocency;bntnow,thatfubordinati- 
on is taken away, and that union diffolved, and now 
the affe&ions move the heart as the wind the Sea, 
whether it will orno ; therefore it (lands you upon 
to keepe them under. Ametledhorfeisadelightto Simile, 
therider, ifhee be kept under the bridle; fotheaf- 
fe&ions, if they be good, the ftronger the better- bat 
the Divell hath no better favors than theafFe&ions 
are, if they be ill, they are the beft opportunities for 
him todoemifchiefe by. 

The fecond reafon why they are to be mortified, is, Reafon 1 i 
becaufe they are thofe that make us either good 
or cvill men. It is not the underftandlng of truth, or 

falfhood- 



Ip2 llo w to mortify inordtnAtt affctt'ton, 

falfhood that makes us good or cvill men, that is but 
one opinion and judgement; but as the affe&ions 
are, and as the inclination of the will is, fo is a man 
good or bad. lob was called aperfettman y becaufe 
hee feared God ; and blejfed is the man that delights in 
God $ and all things worke together for good to them 
that love God. It is the common phrafe of Scripture, 
to judge of man by his affections, when his love is 
right, his feare is right, and his forrow right ; there- 
fore looke to thy affe&ions which are the motions 
of thy will • fo as thy affections are, fo is the man, 
if mens a&ions are weighed by their affections : In 
other Arts indeed, the worke commends the Ar- 
tificer j but here, though the aCt ion be good, yet it 
is not good, except theaflfe&ionsbegood, becaufe 
the will commands the whole man, fo the good- 
neflfe or badnefle of a man are feene in the alfe&i- 
ons. 

Reaf. 3. The third reafon is, becaule inordinate affe&i- 

on makes much for Satan to take pofleflionof the 
foule, therefore it ftands you upon to keepe them 
right and ftraight, Ephef. 4.20. Be angry, but finne 

Eph 4.10. not, that is, if anger exceede its meafure, it opens a 
way for Satan to come in, and take place in the 

1Sam.j8.20. foule. The example of Saul, 1 Samuel 18.10. will 
illuftrate this, when the women fang, Sauls thou- 
fand, and Davids ten thoufand, the Text faith, Saul 
was exceeding wroth, and after that time had an eye upon 
David 5 that made way for Satan,hee Was exceeding 
wroth, and the next morning, Satan, theevill Spi- 
rit came upon him : fo that you fee, ftrong affecti- 
ons open the doore for Satan. ludar, when the af- 
fections 



Mm to mortifie inordinate affMionx i^ 

fe<5Honscame to the heighth,the DivelJ entered into 
him. Hee was angry at the expence of the ointment 
upon Iefus feet, and upon that hee harboured the , 
firflconceit of betraying him : 14. Marke^. com- 
pared with the 10. Witches, you know, exceed in 
malice, and this makes way for the Divell topof. 
feflfe them- and fo worldly forrow, if it come to the 
hcighth, it expofeth the heart to be poflefled by 
Satan : So by ftrange lufts Sathan Sides into the 
heart ofmen, and they fee it not.; and therefore la- 
bour to mortifie;them, rPrt.5.8. be fiber andw.atchjfrc* 1 Pcf-r^ 
that is, if there be any cxceffein any affe&ion, if you 
keepe them not in, Satan will enter; therefore be 
fober,and watch, for if you admit any diftemper,hee 
will enter. 

The fourth reafon is, becaufe affe<fiionsarethe Reaf.f 
Srft petitioners of evill, though they doe not de- 
vife it, yet they fet the underftanding onworke* 
Now, he that isonelya worker of ill, hath not his 
hand fo deepe in the aft, as hee that is the firft mo- **"'« 
ver: If men are exhorted to abfteine from evill ani- 
ons and evill fpecches, men thirike th^t there is 
fome reafon for it, but for evill affe&ions they fee 
no fuch neceffity: but confider you, evill affe&i- 
ons produce evill a&ions; evill affedions com- 
municate evill to man, as fire heats water, and yet 
hath more heat in it felfe^ fo affe&ions make 
fpeeches and aft ions evill *s And therefore God 
judgethbyaffedions; wee indeed judge affeft ions 
by a£Uons,wee cannot know them perfe£Uy,yet doe 
wee judge by the fame rule as farreas wee can* let 
a man have an injury done him, hee lookes to the af- 

C c k&ions^ 



194 How to mortife inordinatt affi&tiou] 

fe#ions,thatis,totheman,whether it came out of 
anger and malice 5 if a man hath a good turne done 
him,he looks to theaffe£tions,ifbe fees greater good 
in them than in the a&ion - y forinagooda&ion, the 
willis more than the deed, the willingnefle of do- 
ing it, is of rarer rancke than the doing the thing it 
felfe : So an evill affe&ion is more than an evill 
fpeech or an evill action. In this regard, therefore, 
labour to mortifiethem, for they areinftigatorsof 
evill. 

Pfa If affe&ion be of fo great a moment as you have 

heard, then doe that which is the maine fcope of all, 
take paines with your hearts to mortifie them, when 
they are unruly, to bring them under; if ftrong af- 
fections foliciteus, give them a peremptory deni- 
all • hearken to the Phyfician rather than to the 
difcafe ; the difeafe calls for one thing, thePhyfici- 
an for another* if men yeeld to the difeafe, they 
killthemfelves. Here is the true triall of grace- to 
doe fome thing good, when there is no ill to op- 

l pofe it, that is a fmall matter* but when ftrong 

lufts haile them to the contrary, then to refift {hem, 
this obedience is better than ftcrifice : In the old Law, 
they facrificed their fheepe and their oxen, but in 
this obedience a man flaies himfelfe ; this will is the 
beftpartandftrengthof a man, for, when heefub- 
dues his lufts, and brings them in obedience to 
Chrift, hee facrificeth the vigour of the will : Man 
is as his affe&ions are • affe&ioas are to the foule, as 
members arc to the body; crookednefle in the 
members, hinders a mans going: fo crookednefle 
in the affe&ions hinders the foule : thofe that kcepe 

Clocks, 



How to mortice inordinate affe&ionl I ; 5 

Clocks, if they would have them goe true,then every ShmUi 
thing muft be kept in order : fo in affections, keepe 
them ftraight, becaufe they have fuch a hand in the 
will • one hath an affe&ion to filthineffe, another to 
covetoufnefle, another to good-fellowship, accor- 
ding to thefe, fo are they carried, and fuch are their v 
anions ; let their affe&ions be ftraight, and they 
turne the rudder of the foule another way, they 
caft us into another mould : therefore labour to fub- 
due them, and fo much the rather, becaufe they 
makeamannotonely good, but abundant in good 
or evill • good doth prefcribe to a man exa&ly what 
hee (hall doe, but yet leaves fome free-will offe- 
rings on purpofe, to try our loye.to try our affections j 
the rule of duty is left partly to the rule of affe&ions, 
.that we may abound in good : A man may doe much 
in refolution, but the ane&ion makes it acceptable. 
P4«/mighthauetakenforhis labour of the Corin- 
thians, but the fulnefle o( his love would not dif- 
fer him; that is,-6od and they fet himonworke. 
Thus affections make a man abound in good : it was 
Davids love to God, that madejhim build a Temple 
to God: Infhort, affe&ions make a man beautiful! 
unto God and man. Now, ifaffedHons are fo rare,' 
and yet fo fubjeS to be inordinate,it is wifedome to 
know how they may be helped- if any thing doth 
want meanes of helpe, this doth, becaufe it is a hard 
thing to keepe downe unruly affe&ions- therefore 
wee will come to lay downeforae meanes to helps 
you to keepe them downe. Meanes to 

The firft meanes is, that wee labour to fee thedif- "ainftVaf- 
eafej for no man will feeke for cure, except hee fee fedions. 

Cc2 the tXtomu i 9 



~Tg6 Bow to tnortife inordinate affeffim* 

thedifeafe, the fight of the difeafe ishalfethecure 
of it ^ labour to fee your inordinate affe&ions,and to 
be perfwaded and convinced of them. This is a hard 
thing, a man doth not fee his evill inclinations } be- 
caufe thofe very inclinations blinde his eyes, and 
darken his underftanding, and caft a mift before 
him; notwithftanding which, wee muft labour to 
doe that what we can 5 as there are divers forts of af~ 
fe&ions, fo there are divers forts of diftempers, as 
the affe&ion of anger hath its diftemper, and this is 
morevifible; when anger is gone, it is daily feene, 
and therefore it is of no great difficulty to be difcer- 
ned: there are other kindes of affe&ions which doe 
continue in man,when his heart is habitually carried 
to an inordinate luft • as to pride, vain-glory, love of 
the world: nofuch affe&ioncanbewelldifcerned 3 
whileft that continues in a man • take a man that 
hath a continued affedion, it is hard for him to dif- 
cerne it- becaufe it doth with its continuance habi. 
tually corrupt the judgement,and blinde the reafon, 
and yet you are to labour to difcerneit: And that 
yourfraytwowaies. 
h *° **?. Firftj> bring your affe&ions to the rule and touch- 
" . flone : Secondly, That you may better know their 



c:rnc s conti- 



nued inerdi- aberration from the rule, confider, whether the a£ 
tx 5:iuft. fc&ion have any ftop- 5 an affe&ion islikeaKive^ 
if you let it runne without any flop or refiftance, it 
runnes quietly, but if you hinder itscourfe,it runnes 
more violently • fo it is with your affe&ions, i( you 
doe not obferve to know the flops and lets of them, 
you fhall not obferve the violence of them fo well. 
So then, the full way for a man to come to know 

his 



HmT/tf mrtific Inordinate affi$tm. 197 

his affedtions, is to obfervc them in any extraordina- 
ry accident 5 if any loffe come to a man in his eftate, 
or if hee be croft in his fports , or hindered of his pur- 
pofe, let him confider how hee doth beare it- that is, 
try how you carry your felves towards it; this will 
be a good meanes to difcaver our affe ftions ; when 
they come to thefe flops and lets, they are beft dif- 
cernedby us. 

Secondly, infliiscafe, it is good wee make ufe of * ! 
others eyes 5 a man fees not that in himfelfe which 
a ftander by doth, hee is free from the affe&ion 
which another is bent unto, and therefore another 
can better judge of it • as a man that is ficke of a fea- 
ver, hee cannot judge aright of taftes, becaufe hee 
hath loft the fenfe of tafting, that which is fweete simite. • 
may feeme fritter unto him ; but he that is in health 
can judge of tafts as they are : therefore,it is good co 
make ufe of friends, and if we have no friends, it is 
wifedome in thiscafe to make ufe of an enemy ^ that 
is, to obferve what kiordinatenefle hathbecnein 
them, and what hath happened unto them thjgjeby, 
and fo to judge of our owne. 

And this is the firft thing that I will commend 
unto you, to labour to fee your affe&ions, and to be 
convinced of them 5 when this is done, in the next 
place we will come to fee the caufes of inordinate af- 
fe<5Hons$ and feeing wee are applying medicines, as 
we fhall fee the caufes of inordinate affections, fo to 
each of them we fhall adde thefe remedies. c au (cs and 

The firft caufe of inordinate affeftion, is, mif-af [*™jf csof 
frcbenfion^ that is, when wee doe not apprehend Xaiom! 
things aright,our affections follow ourapprehenfi- Cimfi'tl- 

Cc 3 ons > 



i$8 How to mrtifie Inotiinm Affctim. 

ons, as wee fee in a fenfible appetite; if a thing be 
beautifull,weeareapttoloveit7 and like of it; but 
if it be deformed, wee areapt to hate it; for as 
things doe reprefent themfelvestothe will, fowee 
areapt to conceive of them; the will turnesamans 
a&ions this way or that way, notwithftanding,the 
underftanding is the pilot that turos the will;fo that 
our apprehenfion is the firft caufe of our inordinate 
affe&ions; by this wee over-value things that are 
evill, and undervalue things that aie good. Re&ifie 
therefore the apprehenfion, and healethedifeafe- 
labour to have the judgemenr informed, and you 
fhall fee things as they are. Affeidons, (as I faid be- 
fore) are of two forts, one finjnally arifing from 
fancie, the other rationally arifing from judgement: 
All that wee can fay for the former affe&ions, is 
this, men might doe much to weaken thofe affe- 
<5iions in them (if they would take paines) by remo- 
ving the obje&s - y that is,by withdrawing the fewell, 
and turning the attentions another way • if wee can- 
not fubdue any fenfuall affe&ionsin us, let us be 
fubdued unto it,and be as any dead man : In cafe that 
we arefurprifed by fuch vanities,yet let us nothaften 
Simile. t0 a ^ on or execution. All that in this cafe a maa 
can doe 3 is as a pilot, whofe fhip is in great danger to 
be caftaway,byreafonofa great tempeft,ali thathe 
can doe.is to looke to the fafetie of the fhip, that wa» 
ters come not iato it at any place, that it be not over- 
throwne: fo thefe evill a-ffe&ions that are in ourrati- 
onall appetite ,are thefe evill inclinations of the will , 
thatare lent either to riches,pleafure, vaine-glory^or 
the like objeds of reafon. 

Now^ 



Hon to mortifie inordinate affetfion. tg$ 

Now, tore&ifieyour mif-apprehenfionofthem, Rmdf r 
firfi get ftrongreafws for to doe it- reade the Scrip- 
tures, furnifli your felfe with fpirituall arguments^ 
beacquainted with fuch places as ye may lee there- 
by the finfulnefle of fuch affe&ions: It is a great 
wifedomeinaman, firft, to finde our the thing hee 
is inordinately affeded to, and never to reft, till hee 
finde the things that arefinfullinhim: therefore* 
the applying of reafon will make us able to doe it; 
and if we can doe fo, we fhall be able to goe through 
the things of this world rightly: You are inor- 
dinately affe&ed to wealth; Apply reafon and 
Scripture here, as thus; It is a wifemans part to 
ufe earthen veffells, as filver • and filver veflells, as 
earthen ; the one will ferve for ufe as well as the o- 
ther : So in the things of the world, he that is ftrong 
in reafon, and wife, were they reprefentcd tohim 
as they are, hee would ufe a great eftate without 
fetting his heart upon it, more than if it were a 
meane one;and in the condition of this life he would 
fo carry himfelfe, asifheufedthem not : this the 
Apoftle would have us to doe, tou{e the world* as 
though wee ufed it net : and then we fhould thinke the 
beft things of the world to be of no moment, and 
that we have no caufe to rejoice in them. Wee are 
to ufe the world with a weaned affe&ion, not be in- 
ordinately carried with love thereupon in world- 
ly things; there is a ufefulneffetobe looked at, but 
to feeke to finde baitcs in them, and to fet our 
hearts upon them, that will hurt us exceedingly, if 
wee looke for excellencie in worldly things, and 
touch them too familiarly,they wil btirne and fcorch , 

us & 



./, &M 



20$ & or * t0 m ° rt fo inoritndtt affc£ti$n\ 

us; but ifweeufe them for our neceffity, andfoufe 
them as if we did not,we (hall find great benefit and 
com fort by them. This is the difference betweenc 
earthly and fpirituall things, you muft have know* 
ledge of th.efc, and this knowledge muft be affe&i vc; 
the more love you have,the better it is : but in earth- 
ly things, the lefle love we have, the better it is : for 
in earthly things,if our love exceed our know ledge » 
they are fubjeft to hurt us. What is the reafon a man 
takes to heart the dfcath of his friend, or the like ac- 
cident? Fora while hee grieves exceedingly, but 
within a motieth, orfhort time after, his griefcis 
part ; and then hee fees the death of his friend is no 
fuch th jng as hee tooke it for, and thought it to be; 
had he then feene that which now he doth, he would 
not have grieved fo much. 

Remedy 2. The fecond way to re&ifie mifapprehenfion, is 
by faith; for, by faith we are to belceve the vanity of 
thefe earthly things,and we are to beleeve the power 
of God 3 who is able to blow upon them, and tocaufe 
them to wither^ fo that faith is a great caufe toje* 
ftifie the apprehenfion^s well as reafon : Paul coun- 
ted the beft things of the word, but dr$fft and dung > 
and M fifes cared not for the pleafuresof Egypt, it was 
their faith that cau fed them todoefo, they did be- 
leeve the true privilege they had in Chrift : this 
doth raife up the heart, and caufe us more and more 
to fee the things that are earthly, how flippcry and 
flitting they are. 

Remedy f The third^way to re&ifie mif-apprehenfioD,is ex- 
perience ; wee are not fo much as to touch us of 
that thing wee have found to be true by experience ; 

let 



Hm to mortifie inotdimte affeStioni 2ot 

let a Souldier be told of dangerous effe&s in the 
warre 3 perfwade him what you will, and tell him 
how terrible it is, heewillnotbeleeve,tillby expe- 
rience he hath feltthefmartof it: So when a man 
is entred upon the doing of any difficult thing, 
which hec hath beene accuftomed to doe, the expe- 
rience hee hath of often being in fuch dangers, and 
having felt no harme, that doth re&ifie his affefti- 
ons. Experience is a fpeciall meanes to tame them ; 
let a beaft be brought to a mans hand that is fearefu 11 
atfirft, but by experience and daily ufing of it, fo 
you tame the beaft : So our affe&ions are unruly 
things, like untamed beafts ■ but when experience 
hath difcovered them, it is a'good meanes to re&ifie 
them : therefore it is profitable for us.to call to mind 
things that are paft : If wee would but call to minde 
how fuch a thing wee joyed in, and yet it ftaidnot 
with us 5 our joy would not be fo inordinate in other 
things: if wee would remember how fuchacrofie 
we furvived, our griefe would not be fo inordinate in 
future events. 

The fourth way tore&ifiemif-apprehenfion, is Remedy^, 
by the example of others ; that is> to fee how others 
have beene affe&ed with the inordinate affe&ions, 
that wee have beene in our felves 5 and examples doe 
runne more into the fenfes than rules doe ; therefore 
thinke of examples to ftirre up affections, either to 
croffe them or fubdue them. Wee fee by the rea- 
ding of hiftories, as of the valiant afts of fome 
of the worthies y as of lulitts C<efir , and others, 
fome, by reading of the great exploits that they 
themfelves had done, have beene dined up as much 

D d as 



202 Hoxc to morttfic inordinatt afftftion. 

as in them lyed, to doe the like, fo that examples of 
others are very effe^uall in this kinde. If a man 
would confider /W, how he carried himfelfein the 
things of this life, and how David, Abraham and Mofes 
were atfedted to thefe outward things, what they 
bad, and what they might have had; their examples, 
and luch as we have heard of,to be holy & righteous 
men, or fuch as we now know to be fuch, isagreat 
hclpe tore&ifie the affe&ions, and to fet the Judge- 
ment ftraight. 

Caafe 2. The feeond caufe of inordinate affedion, is weake* 

neffe and im potency, which doth ftickein a man ever 
fince the fall of Adam, and makes himfubjeft topaf. 
fion^ and therefore yee fee the weaker fexe, as they 
are weaker in under ftanding, fo they are ftrongcr in 
paflion ; let a man be weake,he is fo much the more 
ftrong in paiTions; and as his ftrength is more,fo hath 

Remedy hee more ftrength torefift them. The way to reme. 
die this, is, to gather ftrength ; the more ftrength we 
have,the more able wee are to refift temptations,and 
as a man is weakc, fo hee is the more fubjeft unto 
them, (as when hee is young) but ftrength ovcrma- 

Smile. fters them. Affc&ions are in a man, as humours are 
in a body; when the body is in health, irkeepesin 
thefe humours that it doth not feele them • but 
when a man is ficke, then thefe humours ilirre up 
and trouble a man: So when the foule is in health, 
thefe ill humours of the foule, inordinate affeftions 
are kept in by maine ftrength : but let the foule 
growweake, and the paflions get ftrength. Now, 
the meanes to get ftrength againft paflions, is to get 
a greater meafure of the Spirit, the more fpirit, the 

more 



How to mortifie imtdtnatt affi&ion. 205 

moreftrength: Epkf.3.16. Pray , that yon may be Qpfe&j.ttf. 
Jlrengthened bj the Spirit of the inward man : the mare 
flefh we have in us,the more weaknefle wc have 5 the 
fpirit that is in us, doth luft after envie,and pride,and 
the world. Now, howfhallwehelpeit, but by the 
Spirit that is without us-, that is, by theSpiritof 
God : Let a man be in fuch a temper,that the Spirit 
of God may rule and pofleflc his heart j while hee i$ 
in this temper, his ordinate affe&ions will not ftirre, 
but when the Spirit is awayj then there is a hundred 
waies to caufe them to beumuly : that which fea- 
fons a man,is prudence, wifcdome,andgrace5 the 
more a man hath of thcfe,the more hee is able to fub- 
due them. 

The third caufe of inordinate affe&ions, is, the C* u fib 
lightnejfe of the minde, when it hath not a right ob- 
je& to pitch it feife upon, which, when that wants, 
the affe&ions being left to uncertainties,they muft 
needs fall upon wrong objeds: When a man in his 
courfewantethan objc& for hisaimc^ the waies of 
his errour are a thoufand - y fo when a man doth mifle 
the right objeft in affe&ion, they have a thoufand 
waies to draw to inordinatneffe : men runnc up and 
downe with their affe&ions upon uncertainty, and 
they never caft how to fhuu them afterward, till the 
endoftheirdaiesberunout. Now, to remedy this, Rmtdjl 
our way is, to finde out the right obietf whereon the 
affeflions fhould be pitched ,and this objeft is God ♦ Thc ri g^ <>&• 
that is, the affections muft all looke towards God, fc^Gcl" 
and have them fixt upon him • you are never able to 
fubdue your affe&ions and to keepe them under, 
till you pitch them upon God : whileft our affe&i- 

D d % ons 



204 How to mortife inordinate affefftin* 

ons arc loofc, they are unfteddy and unconftant^ 
every man, till his heart be fet upon God, hisaffe- 
dions are wandering up and downe • but when a 
manhathGodtofethisaffe&ions on, and they are 
oncefetledinhim, then heefeekes another kinde of 
excellency, and frames his life after another fafhion, 
heefets his affeftions upon other excellencies: As 

Smile. when a man hath a place for to build, ifhisminde 
be to have it done with excellent worke-manfhip, 
then he will take none but principall ftones, hewne 
and fquared fit for his purpofe to build withall, but 
if a man be to build a mud wall, any rubbifh and 
trafh will ferve the turne to make it up : So 3 
when our affe&ions are on high matters, fuch as 
God and Chrift, they looke upon things that are 
noble, and not upon the rubbifh and trafh of the 
world 5 wee will choofe the principalleft ftones for 
our principall building- but if otherwife, we drive 
to finde contentment in the creatures, weecarcnot 
how wee come by them; that is, any rubbifh will 
ferve the turne to get riches withall, and honour 
and preferment in the world- but if ever you will 
fee your affe&ions ftaright, pitch them upon 
God. is, that 

Caufe*. The fourth caufe of inordinate affe&ions, jthem ; 

confufton that rifeth in the heart at the fir ft fifing ode the 
and they are the vapours and mifts that blinm,bc- 
reafon, and make a man unable to refill the muft 
caufe the putting out of the eye of reafon, moatc 

Simile. needes trouble a man exceedingly 5 even as a mcot 
in a man eye troubles him, that hee caanot fee as he 
fhould doe • And therefore thefe mifts that are caft 

upon 



How to tnbrtifie inordinate affi&ioni sof 

upon the eye of reafon, doe make a man unable to 
refiftthem. In fuch a cafe, the way to helpe them Remedy. 
is this, to make up the bankes when the River is at 
theloweft ebbe; that is, to make up the bankes of 
our afte&ions, before the tide of inordinateaffedi- 
ons doe come in ; we are not at firft able to rule thefe 
inordinate affedions, but yet if the bankes be made 
upafore-hand, wee may mortifie them. A man is 
to confider before ,how he kable to be affected, and 
for this 3 let him looke into the former waies, and fee 
how hee hath beene affe&ed, and how he is apt to be 
affeded againe^ and when hee is in fuch circum- 
ftances,, let hifn take a good refolution, never to re- 
turne to fuch inordinate affe&ions, as he did before : 
Whenamanisfickeof an Ague, to give him phy- shmfe 
ficke when hee is in a fore fit, is not the fitted 
way, it is not then in feafon • but it were beft to be 
done in his good daies, before his fit: fowee are 
to make up the banke of our affe&ions, before the 
tide of inordinate affe&ions doe come, to have a 
flrong refolution, wee will not be led by fuch an af- 
fedion as before. Andifthisprevailenor, then wee 
are to fufpend the execution of our paflions, that 
isf to doe nothing for a time : If a man finde any 
paflion in himfelfe, let him abfteine forthattime, 
(if it be poffible) from the doing of that which it 
moves him unto • becaufe that hee is then moft fab- 
led to doe amifTe: You fee a barrellofBeere, if it Smith 
be ftirredat thebottome, draw itprefently, and it 
will ruune muddy, but if you let it reft a while, and 
then draw it, it N will runne clearer So amaninl:?s 
paflion 3 his reafon is muddy, and his aftions will 

D d j not 



Smile, 



106 How }o mortific Inordinate afetfionl 

not come off clcareitherefore it is good to fufpcnd the 
execution, hovvfoever : For the fufpending of the 
a&ion in time of paflion,is very profitable, though a 
man thinke for the prefent, whileft the paflion is up- 
on him , that hee doth not crre, yet becaufe then wee 
are moft fubjeft to erre, fufpend for a while. Paflion 
is a hindrance to the faculty, as jogging is to the 
arme when it is a (hooting, or unto the hand when it 
is a writing • therefore, when a man doth finde that 
paflion is on him, let him doe nothing : A drunken 
manswifeftcourfeistogoehome, and doc nothing 
that night, unleffe the good worke of repentance 5 
our pafsion is a kinde of drunkenne fle ; the one is al- 
moft as fubjed to mif take an error as the other. 

C#*f e %* The fifth caufe of inordinate affe&ions, is the 

corruption of Nature, which is in every man fince 
the fall of Adam. Will you know the reafon, why 
Beares, and Wolves, and Lyons, carry themfelves 
foeruelly ? It is, becaufe their nature is to doe fb$ 
Will you know why a finfull man is fub;c& toaffeft 
things inordinately ? the reafon is, becaufe hee hath 
a bad nature $ it is natural! to him to doe it, and as 
ready to him,as fparkles of fire to flie upwards ; We 
fee, fome men are apt to betaken with fuch a dif- 
cafe, that is bred and borne with them, they can- 

Remedy. notefcapeit. Now, the remedy to remove the evil- 
neffe of nature, is, toga new natures^ that is, to get an- 
other nature, a holy, regenerate difpofition, untill 
then, men fhall never be able to doe it • many la- 
bour to mortifie their affe&ions, but yet cannot, be- 
caufe they are bufie about the particulars, and ne- 
ver regard the generall • they can never make the 

branch 



Hew to mortifie inordinate affettien. toy 

branch good, except they make the tree good, there- 
fore the way to mortifie, is to get a new Nature : 
Confider whether your nature be renewed, whether 
that be caft into anew mould, if it be, this is the 
way to mortifie inordinate affedion, this h the way 
for the generall : So alfo it fhould be our care for 
any particular affe&ion, that we finde our felves moft 
prone to by nature, labour to thwart nature in that 
particular: Are you given to wrath by nature? endea- 
vour to be humbler and meeker than other men • Is 
your nature more inclined after gaine ? Labour to 
be eftablifhed with a more free fpiriti and this 
will be a meanes to mortifie you- otherwife, you 
fhall never waine your hearts from earthly things, 
till you have a tafte of fuch fpirituall things, that 
is, you fhall never winne your hearts from joies, 
except you have joy and delight in Ghrift; you 
{hall never overcome thegriefe of lofles and crof- 
feSj except you turne your affe&ions to fee the loath- 
fomenefle of finnc : Contraries in nature doe expell 
one another; cold is expelled with heat • darke- 
ncfle with light- fo you muft expell carnallaffedi- 
ons with fpirituall. 

The fixt caufe of inordinate affe<fHons,is carelefnejfe Cau f e & 
and remifmffe^ that is,want of fpirituall watchfulnefle 
over the heart, when men rather give occafion unto 
theaffedions to be inordinate, than prevent the oc. 
cafionsofit. For the cure of this, take heed^ not o( Fme ^ 
finre onely , but of the occafiom offinne ; for a man to 
hatefinne, and not to hate theocca(ionsofit,isto 
deceive himfelfe, that is all one, as for a man to 
walke upon Ice, that is afraid of falling: Iron will simiU, 

move 



aoS How to mortifU inordinate affeftion. 

move, if the load-ftbnc be neere: So the affc &ions 
will ftirre up, if there be any alluring finfull objeft. 
And therefore, if finhe knockcatthedooreofyour 
hearts, youmuftnotlec icinprefently,butaskehis 
errand, plead the caufe with it, and confider the 
hinderances aud inconveniences that come by it. 
For a man to fay, I will give over my lufts, and yet 
will keepcfuch company as hee did before, andufe 
his old haunts, hee doth but deceive himfclfe: 
Proverb .19.19* Make no friend/hip with an angry rnan^ 
23*3" ! * and with a furious man thou [bait not got : Pr$v. 23. 
30. Be not amwgft wine bibbers \ that is, if thou haft 
ufed this company,, and ufeft it ftill, thou fleeft not 
occafions of finne- and therefore wee muft watch 
over our foules, the heart is deeett full above all things $ 
take heed to the beginning of youraffe&ions, and 
looke to the beginning of inordinate lufts, when you 
fee it rifing, if you perceive but a glimpfe of it, 
quench and refift it, elfe it will coft you a great 
deale more paines afterwards: the affections by little 
and little 3 giving way to them,wil foone get ftrength, 
if you let them alone, you fet your hearts and 
mindes on fire: A man that is full of anger, or any 
paflion,knowes not how tohelpehimfelfe, fo dan- 
gerous is it to give way to affedions, that they carry 
a man unawares to inordinaatenefle; the beft way 
therefore is to quench it at firft- if you cannot quench 
it when it is a fparke, how will you doe when itis a 
flame ? As you are to looke to the beginning, fo 
take heed of making falfe truces with them 5 for 
inordinate affections doe more hurt by ambufhes and 
fecret invafions, than by open warre, therefQre looke 

to 



lie w to mortifie inordinate affection] 20 5 

to them on every (Ide, left they rob you of Grace be- 
fore yon are aware. 

The feventhcaufe of inordinate affections, i>, the C^fi?- 
rotte whereon they grow 9 labour to fee the root, and re- 
move it : .If one affedtion doe diftcmper.rhe minde, 
it drawes on another v -diftempcr, and you cannot 
leflen that later inordinatencflc, unlefle you weaken 
the former, which was the root of it: As for example, 
Angergrowes upon pride, you (hall never leffen or 
cure that affeft ion of anger, except you weaken 
pride: Now, pride caufeth anger and contention; 
/mmA was angry, whence came it but from his pride ? 
When a man through pride knowes not himfelfe, he 
forgets God ; and this man that forgets God, will 
•be violent in his griefe, in his complaints, in his 
feares, in his defires, and will never be healed, till 
hee be humbled, and brought toabafceftimation 
ofhimfelfe* 

Laftly, I would have you to know, that God is 
the onely Agent in this worke of mortification : and 
therefore ha vedependance upon God, for it is Gods 
Spirit that muilcaufe a man to mortifie : man is not 
aole ofhimfelfe, except God perfwade him^pfa/w. 
33. 13, 14. Exceptthe Lordfpeake once and twice pa# ?J' x 3tM 
to us, wee will not regard it : Paul was troubled 
with a ftrong affe&ion, whatdothhee? hecgoesto 
God, and prayes to him to take away that ftrong 
mift* and fb muft wee doe, pray to God in Faith, 
doe but beleeve, and wee fhall have our requefts 
granted : continue in prayer, and hold out with- 
out wearinefle, and be your affe&ions what they 
will be, yea, never fo ftrong; fuch as you thought 

E c would 



2lo How to mortifie inordinate ajfeSlion* 

would never be mortified 5 yet you (hall overcome 
them. 
yr Ct The laft ufe that is drawne from hence,is this ^ If 

inordinate affe&ions are to be mortified, then is any 
excefle in any defire finfull, and for which we ought 
fharply to reprove our (elves: many grieve for fome 
other temporall things, this is inordinate, when they 
can yet joy in other things; fowequalifieourgriefes 
with joyes, and our joyes with griefes , wee are not 
inordinate : but wee are to take hecde of excefle 
in them,for that makes them finfull; as our over grie- 
ving at crofles and lofles ; our over-loving of earthly 
things; too much delight in fports; Thefe are tur- 
ned into finne to us,affe&ions are fet in the heart for 
the fafegard of the foule : A foole indeed,for want of 
skill, may hurthimfelfe with them, butheethatis 
skilfull, knowes how to ufe them without prejudice 
tohimfelfe; and if they be thus well ufed, they are 
very ferviceable to the foule; but if they be once 
ftrong headed . that is, get the bridle between their 
teeth, foas they will not be ruled, then they prove 
hurtfull unto us. Marke what the Wife man faith 
of the Iuft of uncleannefie ; and it is true of all 
fuch Iufts, the fkrong man isjlaim by them : there- 
fore fight againft the lufts of uncleane and inor- 
dinate affeftions. And that you may doe it, and be 
wil ling to part with them, marke thefe motives fol- 

Metivesto lowing. 

conquer and jhe firft motive I takeout of iTim.6.io. The 
n x^V k&{ Apoftlefpeakingof covetoufnefTe, calls it, thtroote 
ors . cfafi evtll, &c and what may be faid of this, may be 

Motive i . faid of any other finne very truely 5 this is one mo- 
tive: 



How to mortifie inordinate affe$ion. 211 

tive: Inordinate affc&ions promife profit and con- 
tentment, and yet will pierce yon thorow with ma- 
ny forrowes; that is, it taketh away the health and Simik* 
tranquillity of the foule: even as the worme doth 
eate the fame tree that doth breed it. And looke 
as the inward heate of an Ague is worfe than the 
outward heate; fo thefe inwardulcers of the foule 
and affections do trouble us, and pierce us more than 
any outward grievance whatfoever, that canaflault 
the body : Let a man have houfes in the Citty, 
goodly gardens, orchards, lands, and all content- 
ments on every fide* yet his inordinate afFediions 
doe not fuffer him to injoy any one of thefe, nay, 
not to injoy himfelfe; hee cannot converfe, talke, 
or meditate with himfelfe; it makes anian to be 
wearifome to himfelfe; it hinders a man altoge- 
ther from doing that which is good: One difeafe Simfo* 
of the body is enough to take away all comforts 
outwardly that a man hath; and one inordinate 
affe&ion of the foule, takes away all pleafure and 
contentment within: Let a man be ficke, neither 
richcloathes, nor a faire chamber, can comfort him; 
fo let a man have but one inordinate palfion, allo- 
,thcr things are nothing to him; hee takes no plea- 
' fureinthem. 

The fecond motive is taken from that of Salomon, Motive %l 
%^d mam fpirit will beare bis infirmities > but a wounded Prov. 18.14, 
fpirit who can beare ? that is, this doth make a man 
unable Co beare any thing elfe : For example, A 
ftronglove fet upon the things of this life, wounds 
the foule ; and lb makes it unable to beare the 
leaft IofTe of any of them, it deads the heart within 

E e 2 



i \ 2 Hon to wortifit inordinate affeftion. 

a man: So immoderate griefe addes affli&ion to 
afHi&ion ; Immoderate feares are worfe than the 
thing feared, whereas otherwife, affli&ions are 
nothing grievous, if they be rightly ufed: /Wwas 
in prifon, and fo were lofeph's Brethren, yet you fee 
the difference 5 the one full of joy, the other full 
of griefe and forrow, becaufe they had finned > y 
their confcicnces were not whole 5 they could not 
bearc their burthen : therefore, looke to your af- 
fe&ions, that you may pafle thorow the changes 
of this life with more comfort,, if you cannot bring 
your minde to the doing of this, then bring thofe 
things to your minde, labour to mortifie them, and 
that is the beft way to bring your mindes to the 
things; my meaning is, if you cannot bring your 
minde to love worldly pleafurc and contentments 
leffe. mortifie them to your minde* that is, looke 
not at them as pleafures or contentments • if you 
muft love them 3 let them feeme Ieflc lovely to you : 
die to them in affe&ion, or elfe, let them die to 
you hi apprehenfion- True indeed, without Gods 
over-ruling Power ,. wee can doenothing; yet wee 
muft ufe the meanes, as wee fee in the carting of a 
Pie, it is not in us to win as wee plcafe, but yet 
the playing of the caft is requifite- fothe morti- 
fying of the affedions, it is not in us, yet we muft 
ufe the meanes for to doe it; let us not give fatif- 
fa&ion to any luft, but hinder it to our powers : 
It is a fhame for us to have our hearts affe&ed 
with any finfull lufts, were wee more carefull of 
our Soules, thefe inordinate affe&ions would be 
more broken and kept downe by us, Beleeve it, 

ftron;; 



H<m> to mortify inordinate ajfefttonl % i§ 

fhong affe&ions breed ftrong affli&ions, and fay, 
thou fhould'ft have-riches and contentment in earth- Simile. 
Ly things, and yet have inordinate affections, this is 
nohelpe for thee, it is but an applying of an out* Simile. 
ward plaifter to an inward fore, that will doe it 
no good. 

The third motive is taken from i Timotk, 6. 9. Motive $1 
the Apoftle fpeaketh there of the defire of riches, 1Tin.tf.-9- 
hee faith, that it bree&etb many fiolifl) and hurtful! 
luftsy in that regard wee fnould mortifie them r 
becaufe they are foolifh lulls, and foolifh, be- 
caufc hurtfull, when a man hurts himfelfc out of 
fome mif-take, or by his owne heedleflenefle, he 
is properly faid to be a foole : It is properly fol- 
ly, when a man hurts himfelfe, whileft heefcekes 
to doe himfelfe much good ; wee feeke to doe 
our felves good, when wee give fatisfa&ion to e« 
very luft, but yet we hurt our felves- ftrange affe- 
ctions invite us to finne, and finne brings to mifery 3 
and thus they are hurtfull. Shun them therefore, 
feeing God hath appointed them to bee mortified , 
let us mortifie them 5 whatfoever God hath appoin- 
ted to be mortified, and wee will not doc, it is as 
hurtfull for us, as Achans wedge was to Atkm ; 
which is called a curfed thing: And fo every unmor- Iu( j ff#!?tI 
tified luft is acurfed thing. Take we heed of it. 

The fourth motive is this, becaufe inordinate- tol "M 
nefTe of affections, hinders us in the doing of the 
good a£tions, wherein our happineffe doth -con - 
fift, they make the faculties of the foule unfit to 
dee the things they fhould doe : as James 1. 20, u m .i.ior 
the wrath of man warhtb hot the right etufmjfe of God- y 

that 



214 ^ oro i0 wtfa inordinate affe&un, 

that is, it difablcth a man to worke that righte- 
oufneffe hce fhould doe; and what may be faid 
of wrath, may be faid of any other affeftion; As 
of malice: i Peter 2.1. Wherefore laying a fide all ma- 

rPec. 1. 1. Uce^&c. that is, while thefe are in you, you can- 
not heare the Word as yee ought- So for inordi- 

Hickjr. natedefireof gaine : Ezek. 31. the reafonwhy the 
people heard without profit, was, becaufe/^/>W/; 
went after their covetoujnejjt : Mortifie thefe lufts, and 
then you ihall goe with eafe and fafety in the way 
of godlinefle, yea, wee fhall be carried to it, as 
a boate is with the wind 3 with all facility and ex- 
pediteneflc. 

CMotive 5. ^ ie **ftk mot * ve * s > becaufc of the fhame and dif- 
' honour they doe bring men into 5 men are afraid of 
fhame in other things- it were tobewifhed, they 
were Co afraid of fhame in this : Every inordinate af- 
fediion is a fhort drunkennefTe, and it brings the 
drunkards fhame to a man; drunkennefTe difclofeth 
all,and fo if there be any corruption in the heart,inor- 
dinate affe&ion drawes it forth. Every man is afha. 
med of indifcreetnefTe in his carriage ; new, what is 
the caufe of indifcreetnefTe ? it is the defe<ft of wife- 
dome,either the forgetfulnefTe, or not heeding of the 
time,place, ora&ion we are about ; and what makes 
this forget fulne fie ? It is the drunkennefTe of paflion. 
When the Apoftle lames would /hew who was a 
wife man, hce faith, heemllfhewvut agoodconverfati- 

J*rcs$. 13. onin hisworhes ; there will be meeknefTe and gentle- 
nefle in his carriage and behaviour; but,if there be a- 
ny envie or ftrife in the heart, this rtiewes a man to be 
butaweake creature: whereas on the contrary, it is 

an 



How to mortifie inordinate ajfeSHom 2 i $ 

an honour in a man to pafle by an infirmity • That it 
a figne of a ftrong man, that is able to overcome him- 
felfc. 

The fixth motive is, becaufe they bliude the rea- Motive 6* 
fon and judgement, which fhould be the guide of all 
our adions in the courfe of this lite 5 that which is 
faid of bribery, that it blmdts men , and that the af- 
fe&ion to the bribe, makes the finne agreatdeale 
more* the like may be faid of other finnes : As 
long as paffion rageth, thou canft neither judge of 
thine owne. nor of others faults : Ifthouwouldeft 
judge of another mans fault, take away the be ante that 
is in thine owne eye-, And fo if thou wouldeft judge 
of thine owne faults,thefe affedions muft not blinde 
the minde and the realon, for (b they will hinder us 
indifcerning good, and in doing any thing that is 
good; for when the minde is corrupted , the will is 
corrupted; and then in ftead of walking in the waies 
of God, wee walke in the paths of finne, there- 
fore, in regard of the fafetie and fecuritie of our 
lives and anions, wee fhould mortifie thefe our 
affe&ions. 



FINIS. 



2I 7 

HOW TO MORTIFIE 

COYETOVSNESSE. 




Coio s. 3. 5. 
AnttcGvetoufncJJe which is Idolatrie. 

^Ovetoafmjfe^ which is idolatrie <> that 
rauft be mortified as well as the 
j other earthly members* Now 3 
this Covetoujhejfe is nothing elfe 
but an inordinate and finfull de- 
fire, either of getting or keeping 
wealth or monie. The inordi- 
nate lufttng after honours, that is called Ambition, 
too much affe&ingol beautie, is called luftfulne/Tc. 
Andluft is an inordinate affedion, which when it 
propoundeth riches for itsobjed, it is called Cove- 
toufneffe^ which is Idolatrie. Now 3 Idolatrie con- 
fifteth in one of thefe three things, 

Firftj inworfhipping the true God in a wrong 
manner, apprehending him as a Creatures-giving 
that to him that agreeth not with him. 

Secondly, when as wemake the Creature a God, 

Ff by 



2 1 8 How to wort i fie Covet oufneffei 

by conceiving it under the Notion of a God, fodid, 
they who wor (hipped love, CMars^ and thofe Hea- 
thens that worfhipped the creatures as Gods. 

Thirdly, when wee attribute that unto it which 
belongeth unto God : as to trull in it,to delight in it, 
to put all our truft and confidence in it 5 when as we 
thinkc it can performe that unto us, which God 
oftelycan. Now, that Covetoupiejfe is Idolatry, is 
meant, when as wee thinke that riches can doe that 
which God only can do as that they can doe us good 

Efby 4T. i ;. or ev ill , if they are God\ (faith God) let them do good or e~ 
W/.God only doth good and evil !,there fore he is di- 
ftinguifhed from J Jols becaufe they cannot do it,af- 
fedions follow opinions, & practice follows affe&i- 

Hcb.j i. 6. ons 3 Heb* l !•£• Hte that rvillcomt to Godjmtjlbeleevein 
him. None wil worfhip GW,unlefTe they beleeve that 
God can comfort and relieve them in all their diftref- 
fes; Sowhenmenhaveanopinion > that riches and 
wealth will yeeld them comfort,be a ftrong tower of 
defence to free them fro inconveniences, this makes 
them to truft in them , and this thought is Idolatry. 

Dottr. There are two points of Dodtrine that rife from 

thefe words. 

The firft is this: That to fceke helpe and comfort 
from any creature, or from Riches , and not from God 
alone, is vaine and llnfull. 

The fecond is this : That Covetottfnejfe which is 
Idolatry, is tobe mortified. 

For the tirft^ for to feeke any helpe or comfort 
from any creature and not from God a!one,is vaine, 
and finfull, and it muft ncedes be fo, becaufe it is 
Idolatry. Now, in IdoUtrie,thcre are three things : 

Firft, 



How to mortifie Co veuufmffe, 1 1 p 

Firft,vanityandemptine{Te 3 i Cor. 8. 4. Anldoll 
knothingin the world. Here is vanity. 

Secondly ,finfulncffe : There is no greater^ than 
it is, and it is extreme vaine, fc^caufe we attribute 
that to it, which doth only belong to God, to thinke 
if that I am well, and ftrong in Friends, have a well 
bottomed eftate, that my mountain isfirong on ever y fide, 
I (hall not be moved-, This isjfinfiill and vaine; you Hull 
not live a whit the better,or happier for it; A ftrange 
Paradoxe^contr^ry to the opinion and practice of moft 
men. When we confult with our treafures,do not we 
thinke 5 that if we have fuch wealth,and fuch friends, 
that we (hould live more comfortably and happily ? 
There is no man but will anfwer, that he thinkes fo. 
But yet my brethren, wee are deceived^it is not fo: ic 
belongs to God only to difpenfe of his Prerogatives, 
good or evil!. A horfe is but a vaine thing (faith the PfaL 
mijl) to get a vicJory, thai is, though it be a thing as fit 
as can be in it felfe,yet if it be left to it felfe without 
God,it is but vaine, and can doe nothing So I may 
fay of riches, and other outward things; Riches are 
vaine, and honours and friends are vaine to procui e 
happineffeof themfelves: So Phyfickeotit felfe is 
vaine to procure health without God, they are no- 
thingworth, hee that thinkes otherwife,erreth. It 
was the folly of the Rich man, that hee thought fo, 
and therefore funga Requiem unto his foule: Rate lukcr.*.?*. 
and drinke^and he merry, O my foulest hu haft goods laid 'up 
for thee for many yecres. Hee did not thinke himfelfe 
happy , becjufe hee had any intereft in God and his 
favour, but becaufe hee had abundance of outward 
things, and therefore you fee the end of all his hap. 

Ff2 pinefTe, 



220 Howta morttfic Covetoufmffc. 

pinefle, ibou focle, this night fidH thy fiult be taken from 
thee, and then w hat is become of all thy happinefle. 
Yetfuch is our folly, that moftofusrcfle&onthe 
meanes, and on the creatures, and expeft happinefle 
from them, but Chrift rells us, they will notdoe the 
deed ^ this night fhall they take away thy foule^nd ' 
then all thy happinefle is gone. The rich man 
thought before, hee had beene fure as long as his 
wealth continued with him, that hee needed not to 
cxped any calamity,but now he fees that he built on 
a fandy foundation. £><iw^though a holy man^being 
eftablifhed in his Kingdome,having fubdued all his 
enemies, and furnifhedhimfclfe with wealth, hee 
thought that his Mount aim was then made fo fit ong^ that 
Pfal.jo. 7, it could not be moved % that to morrow ftiould be as 
yefterday,and much more aboundant. Butnofooner 
did GOD hide his face from him, but hee was 
troubled. To fhew that it was not his riches and 
outward profperity that made him happy, but God 
onely. So 2>4# .5, 28. Bdjhazzer, when as he thought 
himfelfe happy, being invironed with his wives, 
Princes and fervants, when as hee praifed the gods 
of filver, and the gods of gold, abounded with all 
outward profperitie,and repofed his happinefle in it, 
is accounted but a foole by Daniel^ becaufehe glori- 
fied not God, in whofe hands his wealth and all his 
waies were, and therefore hee was deftroyed. Thefe 
things of themfelves will not continue our lives, nor 
yet make us happy of themfe Ives; wee take not one 
ftep of profperitie, or adverfitiCjbut Gods hand 
dothleadus. My brethren that hcaremee this day, 
that have heretofore thought, that if you had fuch 

an 



Hov to moriifie CoVttou/heflci n\ 

an effete, fuch learning, fuch ornaments, and fuch 
friends, that then you were happy. To perfwade 
you that it is not fo, it would change your hopes and 
feares, your griefe and joy, and make you labour to 
be rich in Faith and good wc/rkes. It will be very 
hard to perfwade you to this, yet wee will doe what 
wee can to perfwade you , and adde certaine reafons, 
which may perfwade you to beleeveittobcfo; if 
God fhall adde a bleffing to them that joine the ope- 
ration of his Spirit with them to perfwade you.Firft r 
this muft needes be fo, in regard of Gods all- fuffici- Reap* 
encie, he alone is able to comfort without the Crea- 
tures helpe,elfe there were aninfufficiency,and nar- 
row neffe in him, and fo then hee fhould not be God, 
if he could not fill our defires every way s even as the 
Sunne fhould bedcfe&ive, if it needed the helpe of 
Torches to give light. God is bleffed notonely in 
himfelfe.butmakesusallblefTcd : It istheground 
ofalltheCommandements. Thou [haltlrveandrvor- 
fhip the Lord thy God \*nd him oncl) [halt thoujerve. Wee 
muft love him with all our hearts,with all our foules; 
Let not the Creature have any jot of them , becaufe 
allcomfortisfromGod, Gen.ij.i. lamCedafi-fuffi- 
cient^alke before mee, and be perf effjhzt is 3 love meal- 
together 5 fet your affe&ion on none but me,yee need 
not go unto the Creature,all is in me. If the creature 
could doe any thing to make us happy 5 and not-God, 
then wee might ftep out to it, but the Creature can 
doe nothing to it, God only is aLfuificient to make 
you perfed every way • though that the Creatures 
beuledbyGod, yet it is oncly God that makes you 
happy,and gives you comfort, and not the Creature, 

Ff3 Secondly, 



%iz ' Hon to mortifte CcTPttoufaeffe. 

2 SecondIy,itmuft needs be fo,becaufc of the vanity 
Rcsfori and cmptinefTe of the Creature, it can doe nothing 

but as it is commanded by God, hee is the Lord of 
hpfts which commandeth all the Creatures, as the 
Generall doth his army. A man having the Creature 
to help him,it is by vertue of Gods commandement; 
it is the vanity of the Creature, that it can doe no- 
thing of it felfe, except there bean influence from 
-God:Looke not then unto the creature it felfc,but to 
the influerce,a&ion,&appIication which it hath fro 
Gods fecret concurrence with it y what it is to have 
this concurrence and influence from the Creature, 
you may fee it exprefled in this fimi lit ude . Take the 
hand, it moves, becanfe there is an imperceptible 
from the will. that ftirresit to the Creature moving, 
and giving influence and comfort to us, it is Gods 
willitfhoulddoefo, and fo it is applied to this, or 
thata&ion. The Artificer ufing a hatchet to make a 
ftoole,or the Iike,there is an influence from his Art, 
that guides his hand and it $ So the Creatures work- 
ing, is by a fecret concourfe from God., doing thus 
and thus. And to know that it is from God,you find 
a mutability from the Creature,it works not alwaies 
one way: Phyfickeand all other things are inconftant, 
fometimesithelpsjfometimes nor,yea,many times 
when you have all the mcanes, then they faile, to 
fhew that there is an influence from God, and that 
the creatures are vanifhing, perifhing & inconftant. 

3 Thirdljfcit muft be fo,becaufe it is finfull to looke 
Rec-ifon. f or comfort from any thing but from God, becaufe 

by this,we attribute that to the creature, which only 
belongs to God, which is Idolatry. The Creature 

ftealcs 



HcwtomoTtifie CoToetoufnejfi. zi$ 

fteales away the heart in an imperceptible manner. 
As AbfalomQtole away the peoples hearts from 7)4- 
*//W, or as the Adulterer fteales away the love of the 
wife from her husband • It makes you ferve the 
Creature; It makes you fettle your affection upon 
the creatures,iftheyfaile, you forrow^if they come, 
yee joy , and yee doe this with all joy, all delight, all 
pleafure and defirc, this is a great finne,nay,it is the 
greateft finne; As adulterie is the greateft finne, 
becaufe it fevers and diflblves the marriage ; fo it is 
the greateft, becaufe it fevers us from God, and 
makes us cleave to the Creature. 

The maine confe&ory and ufe from this, is to 
kcepe you from lu ft ing after worldly things • Men 
are never weary of fetkingthem, butfpend their 
whole time in getting of rhem,and this is the rcafon 
why the th ings that belong to falvation ,are fo much 
neglefted, men fpend fomuch time in a thoufand o- 
ther things & trifles, and have no time at all to ferve 
God in; they arebufieabiutriches,honor,crcdit,or 
the things whereon their fancies doe pitch, but if 
this be digefted, it will teach you to fceke all from 
God, whodifpofethall things, and to whom the if- 
fues of life and death /)f good or bad belong. 

Confider with your felves, and you (hall finde, 
that the reafon wherefore you doe feeke for outward 
content or comfort is.becaufeyoudoethipke it will 
doe you good if you have it, or hurt if yon have it 
not, but herer in you are £ iving that to the Creature, 
which onely belongs to God, E;a. i . 2 3. // the idolls 
be Gods, let them dee good or tvill\ faith the Lord. The 
fcope of this place, is to caft off the whorifh ard a- 

dukerifli 



2^4 & ™ t0 wwtifo Covet oujneffi, 

adulcerifh affe&ion of thofe that have an eager and 
unwearied defire after rarthly things, byfhcwing 
that they cannot doe us any good or hurt.' There- 
fore God puni("hedZ>4i//Wexceedingly for number- 
ing of the people, becaufe that hee thought they 
cou!d ftrengthenhim againft his enemies without 
Gods helpe, therefore Ierem.23. 14. Thus faith the 
Lord, Lei not the wife man glory in his mfedome y neither 
let the mighty man glory in his mighty nor the rich mangle* 
rie in his riches. But let him that glorieth^ glory in th;s y 
that hee tmderjlandeth and knoweth^ that I am the Lor i % 
that executed loving kindejje, iudgement andrighteoufnejfc 
in earth. As if hee fhould have faid, if thefe things 
could doe you good or hurt, there werefomereafon 
that you might feekethem, but there is nothing in 
them that you fhould defire them, for it is lonely 
that execute judgement and mercie, all good and 
cvill is from mee, therefore Pfalme6i. wee have 
this caveat given us : if riches increafefet not your hearts 
upon them, magnifie not your [elves for them and in them, 
forall comfort is from Godonely, elfe you might 
fet your hearts on them, but now all power and 
kindneffeis from him, therefore your wealth cannot 
doe it. 

Ofafc But it may be obje&ed, that God doth comfort 

us, and make us happy in this life by meanes, and 
that riches are the meanes, wherefore then may wee 
not feeke to them to get this comfort ? 

A«fw> To this I anfwer, that God doth reward every 

man according to his workes, not according to his 
wealth, yea, hee can comfort us without thefe,forhe 
is the God of all confolation, 2 Car. 1.3. andthac 

hath 



Uoxotomortifie CoVetM/MJp, 225 

hath inclufive and exclufi vely all comfort in him and 
from him, none without him ^ If we thinke to have 
it from honour, wealth, or friends, wee deceive our 
(lives, for-they are vaine 3 and profit not, 1 Sam. 1 2 . 
a 5 . Turneyeenct afide, for then fhould 'you got after vaint 
tfangs^whuh cannot profit y*u, nor deliver you, for they 
arevaine, Allthefe things without God will profit 
you nothing. 

But will not wealth and friends profit us ? obie&. 

No,notataI : , they are vanity, they are empty in A+f** 
thcmfelves, they cannot doe it, they areinthem- 
felves but vanity ; having the Creature you have 
but the huske without the graine, the fhell without 
the kernell, the creature is but eiftpty of it felfe, ex- 
cept God put into it afitneffctocomfoityouj all is 
vanity «and nothing worth, and this vanity is no- 
thing but cmptineflc. And this ferves to correct the 
thoughts of m.*n, who thinke, that if they had fuch 
aneftare, and all theirdebts paid • Ifthey bad fuch 
and fuch friends, that then all would be well with 
them, and who is it that thinkes not thus > But let 
thofe that enrerteinc fnch thoughts,con(ider the va- 
nity of the creature. All our Sinnesproceedefrom 
the over valuing of the creature, for finne is nothing 
but an averfion of the foule from the immutable 
God to the creature. Labour then to conceive of 
the creature aright, that it is vaine ; this will keepe 
you aright, and hinder you from going from God, 
and cleaving to the creature. 

To pre fle this fu ther,confiderthefefoure things: 

Firft, if you goe another way to worke, all you 
fee and (eeke comtort in the creature fhall be labour 

G g loft, 



2 *6 Hm to'mortifo Coittoufneffil 

loft, for it is not in the power of the Creatureto 
yeeld you any comtort^ If you bufie your felvcs with 
feeking of comtort from it^you will walkc in a vaine 
fhadow, P/a/. 39.6. Surely every ">a*tvaikethw4vawe 
Jhadow purely they are difquietedin vaine. Hee heapeth *b 
riches ^dknowetb not who [hall gather tbem If we looke 
for com fort from riches, wee looke it but froma fhar 
dow, all our labour is in vaine. 

There is a fhadow of the Almighty wherein fome 
men walke, where they fhall be fore to finde this 
comfort, others there are that walkc in the fhadow 
of the creatures,in the vanity of their minds,feeking 
comfort from it : Thofe who thus walke,fhall be de- 
ceived. A fhadow,ttiough it feeme to be fomcthing, 
yet it is nothing, it may feeme to have the linea- 
ments of a man, or fome other creature, yet it is no- 
thing : So thefe outward things may (feme to have 
fomething in them, but yet indeede they have no- 
thing,thofe that feeke for comfort m them, commit 
twoevills,/m7fiu2.i4. ThtyforfakeGjdthefountatneof 
living water , awddigge unto thtmjclvespits that will bold 
no water 5 God having all comforts in him, comforts 
never failing,bccatife there is a Spring of comfort in 
him, yet wee for fake him, ar.ddigge pits, which 
ifthcy have any water, it is but borrowed, and not 
continuing^ and that water which they have is none 
ofthebeft, itis muddie, and will notalwaies con- 
tinue: Wherefore pitch your affections upon the 
true fubftantiall good, not on vanities, Ifweefeea 
man come to an Orchard full of goodly fruit, and he 
fhould onely catch at the fhadow of them, netling 
his hands i and fpending his labour in vaine, wee 

would 



v Hew to mortifie Co'Pttmfnejfe. z<lj 

would account him either a foole,or a mad man- yet 
weeinthecleareSun-fhineofthe Gofpell (fuchis 
our madneffc) catch and feefce after fhadowes, with 
trouble of minde, and forrow of heart, neglecting 
the fubftance. 

Secondly 5 con(ider,that you feeke your happinefle 
the wrong way,that is,you feek it in worldly things, 
they are not able tohelpe you, becaufe they reach 
not to the inward man, the bodie is but the fheath 
and cafe, our happinefle lies not in it; So in the 
creatures, their happinefle confifl s not inthemfelves, 
but in fomething elfe, It lies in obferving the rule 
which God hath appointed for them. The fire ob- 
ferving the rule which God hath given it, is fure • 
So of water, and fo of all creatures animate and in- 
animate, the happinefle confifteth in obferving the 
rules which God hath prefcribed to them. The Law 
ofGodisarulethatwcemuftwalke by, following 
it as a rule wee are happy, that doing well, and ob- 
ferving the Commandemcnts makes us happy ; ffe 
that keepetb the Commandements y jb alt live in them , Hee 
thatdeparteth from them is dead. Every motion of 
the fifli out of the water is towards death, but every 
motion of it in the water is to life : So let mans mo- 
tions be towards God, and then they are motions to 
life ; but let him move after outward things, and re 
is a motion towards death and mifery, and there- 
fore if you feeke this comfort from outward things, 
you goe the wrong way to get it. 

Thirdly, confider that you make a wrong choicc 3 
you feeke not that which will doe it ; if you feeke 
for this comfort in God, all is in one place $ but if 

Gg i you 



2 *S Hw to mtjfUfie Ccpttoufkeffi. 

you fceke for it in the creatures, you muft have a 
multitude of them to comfort you . If that they 
could comfort you, you muft have health, wealth, 
honour, friends, and many other things,but there is 
one thing only will doe it, ifyougoe the right way 
to get it, you (hall finde it onely in God • ^Manha, 
fheewas troubled about many things, when as one 
thing onely was neceflary. If you looke for com- 
fort in earthly things, you muft have a rhoufand 
things to helpe to it, But goditneffc whtch hath the pro- 
nsifes of this life^ and of thr life to come^ doth yeeld this 
comfort of it felfe, if you feeke it in it. 

It is a great advantage for us to have all the com- 
forts in one thing: Godlinefle onely hath all thefe 
comforts,therefore feeke them in it. 

Fourthly, confider, that that comfort and happi- 
nefle which you have from the creature, is but a de- 
pendant felicity,and it is fo much the worfe,becau(e 
it depends on the creature, which is mutable and un- 
certainc- how much better is it todepend on God y 
in whom is no fhaddow of variety or change. Every 
creature is weaker,by how much it hath dependance 
on another, and fo are you weaker, by how much 
the more you depend on outward things- If you 
depend on friends, they may change their affe'di- 
ons, and become your enemies, or death may take 
tbem away , and then your happinefle is gone : Ifyou 
depend on riches, Pro. 2 3 . 5 . Wtlt thonfet thine eyes oh 
that which is not? for riches ceruinely make themfelves 
wings y&ndflie away as an Eagle towards heaven^ and then 
your happinefle is gonerbut ifyou feek for,and place 
your happinefie in God, in whom is no change or 

alteration. 



Horn to mortifit Coy>ttoufnejp, 2 zp 

alteration, then it is perpetuall. A dependancie on 
things that are mutable,willyeeld nocomfort, be- 
caufe God will have all to depend on himfelfe. 
Therefore, the 1 Cor. 1.30. chrijl of God is made unto 
utwifedome andrighteoufnefJe y and 'Jtntt 'ifi ration, andre- 
demotion, that noflefh might reioyce in it [clfe> but that be 
thatglorieth might glory in the Lord r for this end, God 
hath conveighedChrift unto us,that he might make 
us beleeve that wee fare not the better for any Crea- 
ture, and that fowee might rejoice onely in the 
Lord 5 Therefore hec that made Chrift redemption 
from all evill, that hee might furnifh us with all 
good, Chrift hath redeemed us from hell and mife- 
ry , and from want of good things, feeke not then a 
dependance on the Creature, thinke not that it will 
better you, and this will make you to depend on 
Chrift; Therefore for thefe regards, correct your 
opinion of worldly and outward things, and judge 
of them with righteous judgement,depend onely on 
God, if you will have him to be your portion as hee 
was the Levites, refufe him not as the Israelites did, 
depend upon him in good carncft ^ A litrle,you fay, 
with Gods blefling will doe much 5 Labour not 
therefore, neither toile you to leave great portions 
to your children, the common pretence that men 
have for their covetoufneflc, for though you leave 
them never fo much if Gods blefling be not on it, it 
is nothing, it can yeeld them no comfort, yea, ma- 
ny times it is an occafion of their hurt. If then 
Gods blefling be all in all, if that onely can admi- 
nifter comfort 3 and make us happy, I would askey ou 
this queftion: What if you did leave your chil- 

Gg l dren 



ago How to mortific Ccrmoufhcffel 

drcnonely Gods blefling, would it not be fufficient 
though you left them little or nothing elfe, you 
thinke not fo, and yet whatfoevcr you can leave 
them without Gods blefling,is nothing worth; Prea- 
chers labour much in this, to draw you from worldly 
things, and all to little purpofe; it muft be Gods 
teaching, that perfwades within which mufteffed 
it • you muft therefore take paines with your hearts, 
thegeneralitie of thedifeafefhewes that it is hard 
to be cured, labour therefore to finde out the de- 
ceits which hinder your pra&ice of thefe things, 
which are thefe. 

^ . One deceit that deceives them, is, that they are 

ready to fay, that thole things are the bleflings of 

gmefl. God. Whyfnouldweenotrcjoyceinthem: foaf- 
fli&tons, they are crofles, and therefore grieve for 
them* If thefe then did not abide to ourbleflednefTe, 
why count wee them bleflings, and account poverty 
as a erode. 

crfnftvl To this I anfwer, that if you take them as biet 

fings, you may rejoice in them as the inftruments by 
which God doth you good ; bleflings are relative 
words, they have reference unto God, ifyouconfi- 
der them without reference to him, they ceafe to be 
bleflings; therefore if you confider them meerely as 
bleflings, you may rejoice in them. Now yee re- 
ceive them as bleflings. 
x Firft, if you depend upon God for the difpofing; 

continuing, and want ofthem,ifyou thinke you flial 
enjoy them no longer than God will 5 If you thinke 
thus with your felves, wee have wives, children, 
friends, and riches, 'tis true, we have them, but yet 

they 



Bow to rnortific CoVetoufnep. i^x 

they fliall not continue with us an houre or minute 
longer than God will : If you thinke fo in good ear- 
neft,thenye rejoice in them as blefsings. A man that 
is releeved when he is i danger, lookes more to the 
wrll,than to the hand of him that helpes him - y Wee 
looke more to the good will of our friends, than to 
their gifts : So we fhould looke more unto Gods will 
aad p eafure, than to the benefits he beftowesupon 
us ; The confideration of thefe things as blefsing^, 
muftraife up your thoughts to heavenly things, to 
cbnfider, that whatfoe\er is done on earth, is firft 
afted in Heaven : T he Sunne is firft eclipfed there, 
and then here : So that your eftates are firft eclipfed 
there, before that they are here ; looke therefore on 
God, and on thefe, as meerely depending on Gods 
will,and then you enjoy them onely as blefsings. 

Secondly, you looke on them as blefsings, if you 
looke upon them, foas toknowthatyoumayhave 
them in abundance without any comfort; Jnftru- 
taents have nothing of themfelves, whatfoever they 
have is put into them. 

A man may have, friends, and all other outward 
things, hismountainepiay feemetobeftrong, yet 
Without Gods blefsing on them, hee may want 
comfort in them- When as you thinke this that 
you may have thofe things without comfort, it 
is a figne that your eye is on God, that you 
looke on them onely as the Vehicular s, or conduct 

fipes to convey comfort. The aire yeelds fight as an 
nftrument, though it have no light of it's owne, 
the water may heate, but not of it felfe, but 

L by the heat which is infu fed into it by the fire, fo 



ifamandrinke a potion in Becre, the Beer* of it 
ftlfc doib not Wv.rke, but the potion worketh by thfc 
Beere : So it is wi h all outward bleffings, they of 
themfe!vcs can yceld you no comfort at all, butif 
thev would ye cldyou any, it is by realv>n of that 
cj mf.< t which God puts into them. 

I hirdly, you doe then enjoy them as bleffings, 
i u thinke you may have comfort without them • 
1 L? i bbing and flowing of i upward things,doth not 
ailment your comfort, or d;rnitiiiliit. Hhofethat 
have not ary outward b'eflings, may have more 
gladnelle and comforts in their hearts, than thofe 
whofecorneand wine are increafed.p/i/ 4.7 Thofe 
who have but afmall Cottage, and a bed in it, are 
many times more happy, more healthy, andfleepe 
more quietly than thefe rich men,whofe wealth will 
not fuffc-r them to fleepe,£<r:/</ 5.11 .Many there are 
that (eeme to want all outward bleffings and com- 
forts, yet arc full of inward comforts and delights. 
Many there are^who like iWand the Apoftles,fretn 
to have nothing, and yet poflefle all things. As it is 
all one with God, tohelpewith feworwithmany, 
fo hce Can comfort with few friends and external! 
buffings, as well as with many ^ yea, he can make a 
little wh ich the righteous have, more comfortable 
than a!! ihe revenewes of theungodly , be they never 
fogTtat. 

1 hat wh !ch hath beene (aid ofbleffings, the like 
alfo may be faid ofcrofles, you may grieve for tbera 
if you take them as croflfes, but withal 1 take heede 
that yee account not thofe thi gs crofles, which 
indcede are no croffes : want was no croffe to 

Paul, 



How to mortice €ot>cto*fne]ft. 233 

|W, nor yet imprifonment, for in the one he aboun- 
ded, in the other hee fung ; it is advantage unto us 
fbmetimes to have outward blefsings taken from us. 
It is advantage for us to have blood taken away in a 
pleurefie^ Itisgoodfometimes to lop trees, thatfo 
they may bring forth more fruit; fo it is good for us 
many times to have erodes for to humble us. and to 
bring us neerc unto God,yet wee may forrow for the 
loffe of thofe things,and take it as a crofle. I f y ou can 
fay this from your hearts, that yee are not affii&ed, 
becaufe yee are made poore, becaufe your wealth is 
taken from you, but becaufe it is Godspleafureto 
take it away from you, either for the abufe of it, or 
clfe to punifh you for fome other finne. So that if 
you be caft into fome ficknefle, you may not grieve 
foritasacroflemeerly, as it isajickrjeffe, but as you 
conceive the hand of God in it, laying it on you as a 
punifhment for your Sinm. 

The fecond Let, and Deceit is, theprefentfenfe * 
and feeling which wee have of the comfort that Vccciu 
comes from aboundance of outward things, there- 
fore whatfoever is faid to the contrary 3 is but (pecula- 
tions and fantafies : men are guided by fenfe which 
cannot be deceived • wee finde and feele comfort in 
thofe things by experience, we fee a Realty in thele 
things, and therefore whatfoever you fay to the con- 
trary^ but in vaine, and to no purpofe. 

To this I anfwer, that you muft not judge olAnfo* 
things according to Senfe, for Sen(e was never made a 
Judge of God to judge of thefe things, but judge of 
themaccordingto faith and rectified reafon, which 
jpdgeth of all things that ate to come, that are paft, 

H h and 



2$ 4 W<w to mortifie Cftottoujntffc* 

and prefent altogether,and fo can bcft judge of thefe 
things as they are. 

Now,for to help your judgement in thefe things." 

Firft 3 confider what the Scripture doth fay of them, 
what it doth fay ofpleafures,friends,and riches,the 
Scripture prefents things as they are 3 and that tels you 
that they are but vanity ofvanities,all is but vanity. 

Secondly ,con fider the judgements of others con- 
cerning them who have been on the ftage of affli&i- 
ons 3 and have abounded in good i works whileft they 
lived, but are now gone. 

Thirdly, confider what you will judge of them at 
the day of death, then men are awaked, and fee 
thefe things as they are indeede, and then they be- 
moan themfelveSjthatithey have fpentfo much time 
in feeking after thofe things that wil not profit them 
and fpent fo little time in looking after falvation. 

Judge not of them as you finde them for the pre- 
fent,but likewife as you fhall find them for the time 
to come, judge of altogether. 

Now,forS^/£, you mnft underftand, it is double. 

Firft, there is zfenfe and feeling of the comfort of 
the Creature,as a man that is benummed with cold, 
is refrefhed with firc 3 ora man that is faint and feeble 
inheart 3 is refrefhed with Wine. 

Secondly , there is a fuper-eminent comfortjpro- 
ceeding from an apprehenfion of Gods favour to- 
wards us,in giving thefe blefsings to us. 

There may be an inward diftemper, which may 
make our joies to be hollow and counterfeit. There 
maybe fadnefle of heart, when there is outward joy, 
hecaufe there is an inward and Super-eminent Senfe % 

which 



H*» H tnoriijie CoVehufneJp. 2g§ 

which affe&s the heart another way, and therefore 
Eeclef.i .2 . It is called made loy ,becaufe we minde it 
not. It is the loy oiioyes, and life of comfort, that is 
from within, that proceeds from the inward man ; 
As the foule is ftrong in health, fo itfindesmore 
comfort both in externall and Super-eminent com- 
fort. Graces are to the foule, as health is to the bo- 
dy , the more and the greater they are, the more com- 
for tihey minifter. 

But yee may fay ,that the Creature can adminifter ot*8* 
its owne comfort, and of it felfe. 

To this I anfwer, that there is anaptneffeand A*fw* \ 
fitnefle in the Creature to comfort us 5 but yet it can 
yeeld no comfort without God • wherefore keepe 
youraffedtionsinfquare, have fo much joy and de- 
light in the Creature, as the Creature requires, and 
no more $ I f your affedions hold a right proportion 
with their obje&s, they are aright, therefore thus 
farre you may joy in the Creature, and no further. j 

Firft,you may joy in it with a remifTe joy, yee may 
alfo forrow with a remifTe forrow, ye may joy in it as 
if ye joyed not,& forrow in it,as if you forrowed not. 

Secondly, you may joy in them with a loofejoy, % 
and affe&ion, as they fitloofetoyou, fo you may fit 
loofetothem, I C^r.7,29.30,31. Bret hren,the time 
isjhort, it remaineth therefore, that thofe which have wives 
be as if they had none, that thofe that n>eepe,beas if they 
wept net, that thofe that reioyce,as if they reioyced not, and 
thofe that buy > as though they fojjejjfed not, and thofe that 
ufe this world,as not abufmg *7,that is. Let your affe&i- 
ons be Ioofe to thefe things. Take any of thefe out- 
ward things,you may caft your affe&ion on them in a 

H h 2 Ioofe 



23 6 How to mortifie Ccrpttoufnefjel 

a loofe manner ^ goe no further than this, the fafhion 
of the world paflcth away, yee may be taken away 
from it, and it from you, therefore affeft it no other- 
wife than a tranfitory thing, and with a loofe and 
tranfeunt affe&ion, willing to depart from it,when- 
foever it (hall pleafe God to take it from you. 

2 Thirdly, you may love thom with a dependant 
affe&ion, they are things of a dependant nature, 
they .have no bottome of their owne to ftand upon, 
theyonely depend on God, and fo you may love 
them as depending on him, eying the fountain©, 
and not the Cefterne from whence they flow, take 
not light from the aire, but looke to the Sunne from 
whence it comes. 

3 The third Deceit is a falfe reafoning. Wee finde it 
Deceit* $therwi(c by experience ; We fee that a diligent hand maketh 

rich ^nd bringeth comfort,wc fee that labour bring- 
eth learning,and for the labour which we take to gee 
it,in reeompence of it; it makes us happy. 
Aefw* . To this I anfwer,that this claime doth not alwaies 

hold, God breakes it many times : Riches come not 
alwaies by labour, nor comfort by riches, the labour 
profiteth nothing, Pfalm. 12. 71. Except the Lord 
build the houtjfc, they labour in vaine that build it. 
Except the Lord keepe the Citie> the Watchman watcheth 
but in vaine. It is in vaine to rife up earely , to goe tc 
bed late, and to eacthe bread of carefulnefle, ycfhall 
not reape thefruit yee expedt, unlefle God be with 
yourlabour. If Chriftbeabfent, theDifciplesmay 
labour all night and catch nothing, but if he be pre, 
fent with them, then their labour profpereth, then 
they inclofe a multitude of fifties j So when wee la- 
bour 






H$w u morti/leCoVehuJhejfi* 237 

hour and take paines, andthinkcto beftronginour 
owne ftrength,without Gods helpe,we goe to worke 
with a wrong key, which will not open, but if Gods 
hand be in the bufinefTe,we doe it with great facility 
and eafe,which God hath appointed we fhould doe, 
You may fee this in Iofeph, God purpofcd to make 
him a great man^fee with what facility he was made 
thegovernourof££yi>f, nextto Pbaraok^ withouthis- 
ownefeeking, and oeyond his expectation : Soit 
was with Mordtcdi) fo with Dai;/^ ; God appointed 
to make them great,and therefore the became great, 
notwithftanding all oppofitions. On the contrary s 
let man goe on in his owne ftrength,and hee fhall la- 
bour without any profit at all: hence it is,that many 
times we fee a concurrency of all caufcs,fo that wee 
would thinke that the effeft muft needs follow, and 
yet it follows not,and if it doe foUow.yet we have no 
comfort in it. 

Firft, becaufe God makes an infurablenefTe and 
difproportion betwixt the man and the blefling, as 
betweene //Mfo and his Apoftleftiip: A man may 
have tables well furnifhed, riches in abundance, a 
wife fit for him, and yet have no comfort in them, 
becaufe God puts a fecret difproportion betwixt 
him and them* 

Secondly, though there be a concurrence of 
things, yet God may hinder the effed, fometimes 
for good, and fometimes for eVill, as Elifkas fervanjt 
was readic in the nicke, when the Shun&mitt came to 
begge her poffefsions and lands of the King, 2 Kings 
8 .5 ,6. He was then telling the King HowElifha had 
reftored her fonne to 1 ife : So Abraham when he was 

Mb 3 to 



Gcivit. 13. 



Deceit. 



238 llowtomortifie tovttoufmffi. 

to offer up his fonne Jfaac^in the inftant God fent the 
Ramme to be tied in the bufh : So Saul when he had 
purpofed to kill David fiod called him away to fight 
with the PhiliftinS) and as God hinders theeffeft for 
good, fohee doth for evill. 

Thirdly, God dothit fometimes,by denying fuc- 
ceffe unto the caufes. The battell is not alwaiesto 
the ftrong. When there are caufes ,and the effeft fol- 
lowes not, it is becaufe God dothdifpofe of things 
at his pleafure, and can turne them a contrary way $ 
health and comfort, joy and delight follow not out- 
ward bleffings, except God put it into them. 
4 The fourth deceit is this : Thefe things are cer- 

taine and prefent,but other things are doubtfull and 
Obietl uncertaine, wee know not whether wee fhallhave 

them or no. 
Anfw. To this I anfwer,it is not fo,future, fpirituall and 

eternall things are not incertaine, but thefe things 
which we enjoy here are • thofe things wee here en- 
joy, and wee alfo our felves, are fubjed to changes 
and alterations. Wee are as men on the Sea,having 
ftormes as well as calmes : Wealth and all outward 
bleffings are but tranfitory things, but faith and fpi- 
rituall things are certaine,and endure for ever.Wee 
have an Almighty and unchangeable God, and im- 
mortalljincorruptible inheritance,which fadeth not 
away,referved for us in the higheft Heavens.In tem- 
poral! things j who knoweth what fhall be tomor- 
row ? In them thou can ft not boaft of to morrow, but 
vs for fpirituall things,they are certaine, they have 
no ambiguity in them; But the maineanfwerthat 
I give, is, that here wee muftufe our faith. Con- 

fider 



tiowtomrtifie €oyeto*fneffi. 2$$ 

fider the grounds on which faith relies,and then the 
conclufion and confequences that arife from them ; 
takeheede to them, and be not deceived; Ifyee 
beleeve God to be the rewarder of all thofe that truft 
in him, as you fay hee is, why reft you not on him, 
why are not yee contented with him for your porti- 
ons, why thinke you not him fufficient? If the 
Creature be God, then follow it, but if God be 
God, then follow him and be fatisfied with him; 
Labour therefore for faith unfeigned, and walke 
according to it. 

If then it be vaine and finfoll to feekehelpeand 
comfort from any creature, or from riches, and to 
thinke that they can make us live more comforta- 
bly; Hence then confider the fififitlwjfe oi it, and 
put it into the Catalogue of your other Siunes y that 
formerly you haue had fuch thoughts. Every one is 
guiltie ohhisfime, more or lefle : and this is zfinne 
not fmall,but of an high nature,it is Idolatry. 

In the time ofignoranceyS^ta;; drew many merj to 
groffe Idolatry, to worfhip ftocks andftones, but 
now he drawes them to another Idolatry, lefle per- 
ceptible, and yetas dangerous in Gods fight as the 
other,who is a Spirit, and candifecrneand prie iuro 
it« Let us therefore examine our hearts, and confi- 
der how much we have tru lied the Creatures; Let 
us condemneourfclves,andre£Hfie our judgements 
toiudgeofthingsastheyare; Lexus not thinke our 
felves happy for them ; Let us not thinke our felvcs 
blefledin them* but onely in Chrift, becaufeit is 
not in their power to make us ha- >py . ' 

If wee have fo ioyed in thde, or loved them fo, 

as 



2 4 o £W to moriifie CoVrtoufnefie, 

as to love God lefle, it is an adulterous love and joyi 
We have no better rule to judge of adulterous love, 
than this, when as our love t£ the Creature, doth 
kflen our love to God. 
Signes. Now, left wee be deceived in our love to the 

Creature, I will give you thek Signes, to know whe- 
ther you r love be right to it or no. 
i Firft, if your afre&ion to the Creature caufe you 

to withdraw your hearts from God, ftr. 17.5. Curfcd 
be the man which makethflefi) his arme^andwhofe heart de- 
par teth from the Lord. It is a figne wee make flefh our 
arme,when we withdraw our hearts from God, wee 
make the Creatures our ayme, when they withdraw 
us from God, 17**0,5. 5. Shee that ii awiddow indeed* 
trujietb in God> and continued in {applications night And 
dky,this is a signt that they truft inC3od,becaufe they 
pray unto him. Confider what your converfation is, 
whether it be in heaven or no, Phil.$. 20 Our conver- 
fation is in Heaven. The ngle&ing and not minding 
earthly things, in the former verfe, fheweth him not 
to be of an earthly converfation, the more our hearts 
are drawne from God,the more are they fet and fixed 
on earthly things. 

2 SecondIy,confider what earthly choice you make, 
&*&*• when as rhefe things come in competition with 

God, and Spirituall things, what bills of exchange 
doe you make, doe you make you friends of the un- 
righteous Mammon, not caring for the things of this 
world, when they come in competition with a good 
confeience, or doe you forfake God, andftickcto 

3 them? 

Signe. Thirdly,confider what your obedience is to God, 

Whe- 



How to moritfie CoWtouJiteJje. 241 

whether his feare bee alwaies before your eyes, or 
whether Riches fet you on worke or no : what mans 
obedience is,fuch is his truft ; if ye obey God,then 
ye truft in him,and if ye obey Riches then ye truft in 
them ,and not in God. 

Fourthly j confider what your affe&ions arc ^ no- 
thing troubles an holy man,but//*;,the which makes 4 
him feeke helpe at Gods hands, and not in thefe. Figure. 
On the contrary, nothing troubles a worldly man, 
but lofles and crofles, Stmt troubles him not at ail- 
by this judge of your love t© Riches, whether it bee 
right or no. 

Thus much for the firft generall Dodlrine. 

We come now to the fecond, which is this. D ~ 

ThAt Covetoufneffeis to be Mortified^ That Covet ouf- 
vtffe is unlawfull, all know it, the things therefore % 
that will be ufcfull in the handling of this point,wil 
be to fhew you what Covetoufne£e is, and why it is to 
be Mortified. 

Now to fhew you what it is. 

Covetoufnefle may bee defined to be a finnefull de- 
fire of get ting, or keeping money, or wealth inor- 
dinately. 

Fifft,itisafinnefulldefire,becaufeitisalufhas 
Iuftingafter pleafure, is called VoluptuoufnefTe • 
It is alfo inordinate, the principle being ami(Te,and 
like wife the objeft. The principle is amifTe, when 
we over-value riches, fet a greater beauty on them 
then they have, and feeing them with a wrong eye, 
wee luft after them, byreafon that wee over- value 
them, and thus to over-value them, is to luft afteT 
them, and to thinkc that they can make us happie,is 

I i Idola- 



24* Hw to mortife Ccpttoufneflc". 

Idolatry. Thcobjcaofit is as bad as the principle, 
when as the end is either to raife us to a higher con- 
dition, or to fare dclicioufly every day, or elfe to 
fpendthemonfomeluft 5 aswclIastokeepethem.- ~ 

\ Secondly, it is of keeping or getting money 5 get- 

ting it inordinately, feekingitbywrongmeanes,or 
of keeping it. Fir ft in not beftowing of it on our 
felvcs as wee ought, there is Tenacitie of this fort a- 
mongft men, Ecclef.%.1^. Tbereis a [ore ev ill under the 
Sunne. namely , Riches kept by the owners thereof to their 
hurt , when as it is comely for a man to eat anddrinke> and to 
enioy the good of alibis labours that hee hath taken under the 
Sunne^ all the dales of bis life which Cod giveth him, for 
tbisisbispertion^ndihustotejoicc in his labour, is 
the gift of God, Ecclef*> 18. ip. 

Secondly , thou in not giving to others,art too ftrait 
handed,having goods, and feeing others to want. 

3 The laft and chiefe thing in the definition is, in- 

ordinateIy,that is,which is befides the rule. A thing 
is faidtobe inordinate, when as it is befides the 
fquare that a man doth, and in doing thus, wee doe 
amifle. 

Now, this affe£k>n is faid to be inordinate in 
thefe foure refpe&s. 

i Fir ft,when wee feeke it by meafure more than we 

fhould. 

i Secondly, when wee feeke it by mcanes that wee 

{hould not. 

3 Thirdly ,when we feeke it for wrong ends. 

4 Fourthly ,when we feeke it in a wrong manner. 

s For the firft,we offend in the meafure,when as we 

feeke for more than God gives us • that which God 

gives 



How te morttfit Covetdft/iuje. s 4 j 

gives every man, that is his portion here, Bcclef. 5.18. 
and he that defireth,and with-holdeth more than his 
portion,is he that offends in themeafure, Pro. 11. 14. 

Buthow (hall I know Gods will, and what my oUeffi 
portion is? 

Ianfwer,by theevent:Seeinwhateftateandcon- lAnfw. 
dition God hath fet youj See what eftate he hath gi- 
ven you, that is your portion, and with it you muft 
be content, God hath a Soveraignty our us, wee are 
but his fubje&s, and muft be contented with what 
he gives us,you are contented with that your fathers 
or your Prince gives you, therefore you muft receive 
that which God beftowes on jjou with all humility, 
and thankfulnefle • If we be loundly humbled, wee 
willconfeflfe our fclves worthy to be deftroyed, Eze . 
3 6.3 1 .we will confefTe with lacob^Gen^i.i o.Tbat we 
are unworthy the leaft of Cods mercies, that the leaft por- 
tion is more than we deferve. The Prodigall being 
humbled, was content with the leaft place in his fa- 
thers houfe,to be as one of his houfhold fervants,and 
fo wee ought to be content with that portion which 
God hath given us,be it never fo fmall, becaufe it is 
more than we deferve, and if we defireaod feeke for 
more, this defire isfinfuH. 

Secondly , as wee ought not to feeke weaIth,more 2 
than is our due : So wee ought not to feeke it by un- 
lawful! meanes, not by Vfury ,Gaming,Oppreffion, 
Fraud,. Deceit, or any other unlawful! meanes. I 
adde this of Gaming,becaufe it isunlawfull,though 
it be little confidered, for it is no meanes that God 
hath appointed, or fanftified togetmonyby, be- 
canfe it is neither a gift nor abargainej I difpute not 

Ii 2 now 



2.44 8b» tomortifie Ctfpftoufneffci 

now whether playing for trifles to put life into the 
game be la wful, but ot gaming with an intent to get 
and gaine money or wealth. This I fay is unlawfull 
meanes, and luch as have gotten mony by fuch 
meanes, are bound to make reftitution. 

Thirdly, when th'end of our feeking after money 
is wrong, then our affc#ion is Sinnefull>as if we feeke 
it only for it felfe, that we may be rich, or to beftow 
it on our lufts , and make it our ends, and not for ne. 
ceffariesonely , and (b much as (hat (erve our turnes, 
when wee feeke thus, wee feekc it in excefle ; Hee 
that defires money for a journey, defiresno more 
than will ferve to defraie his coftes, and expences in 
his journey • So if a man defires moneyforany o- 
ther end, hee defires fo much as will ferve for that 
purpofe,andnomore; So in other things: Hethat 
is fickc, defires fo much Phy ficke as will cure him, 
and no more. So we ought to defire as much as will 
ferve our necefli ties, and no more. But if wee defire 
it for our ambition,pleafure, or any other by-refpe& 3 
this defire is Sinne/ulland inordinate, 
4 Laftly ,it is inordinate, when we feeke in a wrong 

manner, which confiftcs in thefe five particu- 
lars. 

Firft,when we feeke it out of love unto it, and this 
manner of feeking is fpirituall adultery, lames 4. 4. 
7ee adulterers and adult erefjes , know ye not that the frttnd* 
fop of the world u enmitie with God, and whofoever is 
a friend to the world, is an enemy to God • If we be 
in love with it for its owne beauty, it is SiiwfullfX. is 
fpirituall adultery. 
% S econdly, when as wc feeke it to truft in it,when 

as 



How to tnottlfk CoVetfa[neJ[c. 245" 

aswethinkeweffaallbethefaferbyir, and make it 
our ftrong Tower, Yet hee that trufieth in riches fhall 
faffyPro.n.iZ. Andtherefore if wechavtfoodc andraf* 
went) we ought therewith to be content , 1 Ttm. 6* 8. and 
net to trufi in unccrtaine riches. 

Thirdly, when as we be high- minded, and thinke 3 
our felves to be the better men for it, when as they 
make us looke bigger than we did before, as com- 
monlythofe that be rich doe; Therfore 1 Tim 6.17. 
Paul bids Timothy charge thofe that are rtch in this 
world, that they be not high-minded. * 

Fourchly,when as we feeke it to glory in it, as Da* 
vid, bee would number the people to glory and truft 
in them ; this is finfull,/ir hee that glorieth mnfi glory 
inthehord^andnot inthem, 1 CofJ. 31. 

When as we feeke it with too much hafte and ea= 
gernefle, when allourdaies areforrowes, travaile 
and griefe, that our hearts take no reft in the night, 
Ecci 2.2$.Whenas wefeekit,notftayingGods iea^ 
fure, fuch a defire is inordinatc,importunate and fin- 
full, 1 Tim.6.9*i o. Thcje that will be rich , that is,fuch 
as make too much hafte to be rich, fall into tempta- 
tion, and a fnare, and into many foolifh and hurt] nil 
lufts, which draw men intoferdttion and defiruftion , and 
fierce them threughwith ntavyforrowes. 

But now you will fay, that riches are the blefling 
of God,arid will demand of me whether we may not 
defire riches as they are bleflings. 

Ianfwere, tharitistrue, that they are bleflings 3 
and reward of the feare of God,Pro.22 .4. By humili ♦ 
tyandfhefeareoftheLord, are riches and honour, 
Therefore it is faid of David, that hee died full of 

Ii 3 riches.. 



146 H<?w to martifie Covctoufnejfe . 

riches. Abrahams fervants reckoned them as ble£ 
fings^». 24.3 5 . the Lord hath blejfedmy Ma$er great- 
ly, and bee is become great, and het hath given him flo ekes 
and beards, fdver and gold, men- fervants andmaid- fer- 
vants, CamcHs and Ajjes. lacob counts themasblef- 
fings,<7<w. 3 2 .10. And Chrift himfelfe faith, that it 
is more blefled to lend than to borrow, to give than 
to receive, may wee not thendefire them ? Toan- 
fwerthis, wee muft know, that there is a twofold 
willordefire; Firft, a remiflc will, which is rather 
an inclination than a will : Secondly, there is a per- 
emptory will, which is mature^ripe, and perempto- 
ry; with this later will we may not defire them, but 
with the former wee may, 1 Tim. 6. 8. // wee have 
food and raiment, let us be therewith content ; if any man 
hath a defire to be rich, yet having food and raiment^ Let 
him not fodefire more riches, but that heemaybe 
content with it. 

Now, there is a double content^ The firft is, as 
whenamanisficke (to expreffe it byafimilitude) 
he mufl be content, yet hce may pray for health ,and 
ufe meanes to get it with a full and perfeft will, yet 
with a depending on Gods will. Sow.ee beingin 
want, may defire riches and wealth with a full will, 
fitting in the meane time quietly under Gods hand, 
and referring and fubmitting our will to.his will. 

Secondly, there is a content, wherein having fuf- 
ficient for food and raimentj wee fuffer not our wills 
to goe actually beyond the limits which God 
hath fetus • Therefore God hathprbmifed outward 
bleffing as a reward of his fervice, and propoundeth 
them as fomany arguments and motives to ftirre us 

up 



Hm to rnortifie CoVetoufnejJe. 247 

up to fcarc him, and wee may defire them as his 
bleffings, with fuch a defire as this : when as we fee 
bounds and limits to the fea of our defires, which 
are in themfelves turbulent, and to fubmit them 
wholly to Gods will. Cbrift being to die, had a 
will to live, yetnota full and refolute will, but a 
will fubordinate to Gods will, Fdtherjfthou mlt> let 
this cup faffi from mee^etnetmym^butthy willbcdone* 
This will was but an inclination,and not a will -So 
wee may will riches with a remiffe will and inclina- 
tion, but not with a full perfect will,that is,we may 
not go about to get them with a full defire and re fo- 
lution. 

Buthowfarre may a man defire wealth, where obktt. 
muft heefet limits to his defires, where muft they 
be reftrained > 

I anfwer, that hee may defire food and raiment, vfnfr. 
hee may defire that which is neceflary for nature, 
without which he cannot live and fubfift • As a man 
may defire a fhip to pafTe over the Sea from one 
Countrie to another, becaufe hee cannot paffe over 
without it ^ fo a man may defire food and raiment 
in the Sea of his life, becaufe without it wee can- 
not finifh that courfe which God hath prefcribed 
unto us. j 

Now, there is a three-fold neceflity : 
Firftj there is a neceflity of expedience, asifa 
man hath a journey to goe, Tis true,hee may goe on 
foot, yet hee may defire anhorfetoride, becaufe it 
will be more expedient for him; foyou may defire 
with a remiffe defire, fo much as is expedient for 
your vocation and calling. 

Secondly, 



*4$ H(n * tf> momfie Cfoiioufntffcl 

2 Secondly, there is a neceflity in rcfpe3 ofyour 

condition and place, as men in higher ranke and cal- 
ling neede more than men of an inferiour degree, to 
mainteine their place and dignity ; fo they may de- 
fire to have more than they ,fo as they defire no more 
than will bee fufficient to maintaine them in that 
ranke and degree wherein they are placed. 

Thirdly, there is a neceflityofrefrefhment,and 
3 you may defire as much as isneedfullforyoume- 
ceflary refrefhmenr,as much as hofpitality requires, 
fo that you doe not goe beyond it. And in thefc 
three refpeds, you may defire God togiveycu as 
much as fhall be expedient for you, becaufe it is no 
more than nature requires. 
Nowbefides this defire of things neceflary, there is 
adefireoffuperfluity and excefle; this defire pro- 
ceedes not from nature, but from luft, becaufe that 
wee defire fuch weal th,and toraifeoureftatcs, that 
wemaybeftowit on our lufts. The end of this de- 
fire, is onely tofatisfieour lufts and pleafure, that 
like the rich gIutton,£»/r. 1 6. Wee might bee we// clad, 
and fare delkioujly every day. Many mens lives are no- 
thing 6ut playing and eating, and eating and play, 
ing, and are led alwaies in this circle . 

To defire wealth to this or any other fuperfluous 
end, is very finfull,and it muft needs be fo for thefe 
reafons. 

Firft, becaufe mans life ftands not in abundance 

Rtafa. ofexcefle. Therefore in Luke 12.15, 14,1 5. When 

as a certaine man fpake to Chrifttofpeaketohis 

brother to divide the inheritance with him, He faid 

unto him, xMan^ho made me a Judge era divider over 

you} 



^Jw to mortifie (jonjetoufntffi* 2 49 

jw.and then bad the company beware of Covetouf 
ne(fe^ hecdkft that a mans life confiftefh mtinihe ahtmdam € 
of the things that bepojfejfetb -.• That is,thoughyou have 
never fo much wealth, yet yeihail not live the longer 
for it. Your life confifts not in it, no more doth your 
comforr,for they wil but pleafe the fight of your eyes, 
they will not make you more happy then you are; 
Seekemt therefore fuperflwtie^ for your life ctnfifisnet in 
abundance. Heeis but a {bole that thinkes that thefe 
things will make him happy,that thefe will make him 
rich,all that are not rich in God,arepoore, and if they 
t hinke themfel ves happy and rich in thefe things,they 
arebutfooles. 

Secondly,the dcfireof/?/p^/>/>isfinfull,becaufe Reaf* *1 
it proceeds from an evill root,but this defire proceeds 
from an evill root and a bitter, that's, fromluft. It 
comes not from Gods Spirit,which bids every man to 
be contented with food and raiment •> noryet from na- 
ture, which feekes not fuperfluities; therefore proceed 
ding from luft,it muft needs be finfull. 

Thirdly,what you may not pray for, that you may - j 
not defire nor feeke after; But we may not pray for 
fuperflttrtieS)Pr0.3o.$. Gtveme neither fovenienor riches: 
feed me with food convenient for me,not with fuper- 
fluitics,&c. And in the Lords prayer we are taught 
hot to pray for fuperfluities, Give us this day our daily 
bred 1 that is, as much as is neceflary for us and no 
more,therefore we may not defire it. The feeking of 
more then is neceflary, doth hinder us ;as a fliooe'that 
is too bigge, is as unfit to travaile as well as one thac 
is too little. 
Fourthly it is dangerous, for itdothchoatethe 



1 50 Homo moriijic Con)$uu]ntfft\ 

word, and drowne men in perdition ; Therefore it is 
Agnrs prayer, Prov.jo.S.y. Give me neither fovetty nor 
Riches, feed me with food convenient for me j lefilbe full 
mod deny thee, and fay, Who is the Lord f Fulneffc and ex- 
cciil is ahvayes dangerous : Full cables doecauiefur- 
fos, foil cups make a ftrong braine giddy. The ft ran- 
ge!} Saiots have bcene (haken with profperity and ex- 
ceifc; as David^ E&ecbias, Salomon^ they iinnedby 
reafoii ofexcefie in outward things 5 it is dangerous 
to be rich. Therefore it is Da vfds counfell, Pf*l.62. 
io. ]f riches incmfe, fet not your hearts upon them-: A 
rich mm cannot enter into the Kingdome of heaven - y it is 
eafier for a Cammettto goe through the eye of a needle } tbe# 
for him to enter into heaven. For if a man be rich, itis 
a thoufand to one but that he trufterh in his riches,and 
k is impoffible that he who truftcth in his riches,fhall 
enter into heaven. 

, Laftly, todefire fupcrfluitymuft needs be finfulf, 
becaufe that wee have an exprcfTe command to the 
contrai y ; i Tim. S.lftve have food and rayment, let us 
therewithbe content -,thisis the bounds which God hath 
fet us, we muft not goe beyond it. 

If that it were lavvfull for any man to have and to 
defire abundance, then it were lawfull for Kings, yet 
God hath fetlisnits to them : Difltf.17.17. Hejhallxot 
multiply horfes, nor wives to himf elf e^ that his heart turnt 
not away ^neither fhall he greatly multiply to himfelfe fiver 
dndgold, that his heart be not lifted up above his brethren 
God hath fet usdowne limits and bounds, howfarre 
we fliall goe,therefore to paflebeyond them is finfull , 
But wepafle beyond them when we defire ftperflui- 
ties, therefore the defire of fuperfluky is finfull 

Bit. 



llowto mmifit Qruetottfnefjt. 1*51 

But may not a man ufe his calling to cncrcafe his q*^ # 
Wealth 1 

Ianfwer, that the end of mens callings, are not to A»[x*. 
gather riches^ if men make this their end,it is a wrong 
end; but the end of our calling is to ferve God and 
men, the ground hereof is this : Every man is a mem- 
ber of the Common- wealth ; every man hathfome 
gftxsor other, which may not lye idle 5 every man 
hath Tome Talents, and muft ufe them to his mafters 
advantage, and how can that be, except ye doe good 
to men: Every oneisafervanttoChrift, and muft 
doe Gods workej no man is free, every one is Chrifts 
fervant, and muft be diligent to ferve Chnft, andta 
doe good to men. Hee that hath an office, muft bee 
diligent and attend it ; every man muft attend his 
calling,and be diligentin it. 

If riches come in by your callings, that is the wa- 
ges, not the end of our callings ; for that lookes onely 
to God, wemuftnotmakegainetheendofour cal- 
lings : There are many that make gaine their godli- 
nefle,and theend of their callings ; Some preach only 
for gaine, others ufe other callings onely for gaine^ 
but if any man will make gaine the end of bis calling, 
though hee may conceale and hide his end from men, 
yet lethimbeefure that hee ihall anfwer God the 
(earcherof the heart for it. On the other fide, if a 
man by diligence in his calling have riches following 
him, hee may takethem as a blefling of God beftow^ 
ed on him, and as a reward for his calling. Tbtdili- 
gent band tntketh rich. God will fo rcwardif, not that 
wee muft eye riches, and make them our end. God 
makes a maarich^and man makes lumfelferkh. God 

Kk 2 makes 



2 jz How to mortifit Conjtuujnefji . 

makes us rich by being diligent in our callings, and 
ufing them to his glory and mans good > he doth ca(£ 
riches on us : man makes himfclfe rich when he i hakes 
riches rheend of hiscilling,anddoth not expeft them 
as a reward that comes from God. I cxpreffe it by %*> 
cob ; Luob, he ferved Laban faithfully, and God blef- 
fed him, fo that he did grow rich, he went not out of 
his compaflc and fpherc, he tookethe wages that was 
given, and becaufe that Gods end was to make him 
rich, God enriched him by his wages, as a reward of 
hisftrvice. The more diligent a man is in hiscal- 
Iing,the more fineere and uprig.ht,the more dothGod 
bleffehim^andincreafehis riches: God makes men 
richjwhen hegives them riches without forrowes and 
troubles,when as they come in with enfe,and without 
expectation and difquiet. Man makes] himfelfe rich 
when as there is great trouble in getting, keeping,and 
enjoying them, when as hee ufeth his calling to get 
riches,orwhen as he ufeth unlawfiill meanes. The me- 
thod God ufeth to enrich men is this; He firft bids 
them Seekethe kingdome of God, and the rightemfnefft 
thereof y And then Jl the fe things fhall be admim fired unt$- 
them as wages : Wee muft looke to our dutie, and let 
God alone to provide,and pay us our wages, 

He that takes a fervan t,bids him onely looke to his 

duty, and let him aloneto provide him meat, drinke, 

and wages : we arefervants, God is our Matter, let us 

. looketo our duty,and leave the wages to him. 

^y* But whether may not a man take care to get wealth,. 

is not a man to care for his cftace,to increafe ir, and to 

fettle it ^ 

&4^S*r>. I anfwer, he may lawfully take care of it, obferving 

the 



Hcfo to mwtifie Convetdujnejje** 2 5 j 

the right Rules in doing it, which are thefe : 

Firft,he muft not goe out of his compafTc,but walke Rfi j f ^ 
within his owne pale,hemuft not ftep out of his owne 
calling into other mens, and in his owne calling hee 
rauft not trouble himfelfe with fo much bufineffe, as 
that he cannot attend, or that may hinder him in his 
private fervice unto God : if he doe fill himfelfe with 
toe much bufineffe in his owne calling, or ftep into 
others callings, this is finfull and inordinate : If a man 
inhis owne calling fill himfelfe with fo muchbufi- 
nefle,thathe cannot attend the things of falvation, 
that he is fo much tired- with them, that he hath no 
fcif ure, or fpare time to fearch his owne heart, and to 
doe the particular duties neceflary to falvation, hee 
then failes in this, and finnes in his calling. 

Secondly, hisendmuft not be amide, he mu(tnot&*&2« 
aymcat riches 5 A&rabamwas poore,and fo was Jacobs 
yet God made them rich and mighty, they were di- 
ligent in their callings, and God brought in wealth 5 
God calls not a man to truft in himfelfe, to make 
riches his ayme and end, to feekeexcefle, fuperfluity, 
and abundance, to live delicioufly,to fatisfie our lufts 
and pleafures, our ayme muft be Gods g lory, and the 
publike good, and then God will caft riches upon us 
as our wages. 

Thirdly, let it be a right care, and not an inordinate^*/* 3} 
care, there is an inordinate care which checks the 
Word, you may know whether your care be fuch an 
immoderate care or no by thefe three fignes : 

Firft, if you be troubled in the bufineffe you goe a- 
bout,confifting either in defire,feare, or griefe, when 
as we either defire fuch a blcffing exceedingly,or feare 

Kkj that 



2~J 4 Ho& to mortific Co<vttou[neJJe. 

that we fhall not have if, or grieve much for the loflc 
of it. 

Stye 2, Secondly ,when we feare we (hall not bring our en- 
terprileto paflc,or attaine to that which we defire. 
Thirdly, when we are troubled at it if it be not ac - 

%»#j. complifhed, and grieve when we forefee any thing 
that may prevent it^ care being aright, fets head and 
hand on worke $ but when the afie&ions are juft and 
right, there is no tumult or turbulency in them. 

^ When is a man covetous? 

^jSfrflr. I anfwcr,that then a man is a covetQus man, when 
as he hath defires arifing in him, which arc contrary 
to the former rules, and he refifts them nor, or el/e 
refifts them foweakely and feebly, that hee gets no 
ground of them ; he ices no reafon why he fhould re* 
fift them,and therefore gives way unto them. A man 
is not a covetous man, nor an ambitious man which 
hath covetous and ambitious thoughts > for thdfe the 
holieft.mcn have ; but he that hath fuch thoughts,and 
ftrives not at all againf i them, or elfc ftrives but weak- 
ly, he is a covetous and ambitious man. A godly man 
may have thefe thoughts and defires, but hee ftrives 
ftrongly againftthem, gets ground of them, and 
gives them a deaths wound ; but the covetous man he 
yeelds unto them j the godly man he gets the vidoiy 
overthem. 

Now this covetoufnefle is evillinit felfe • for 
firftofall, it is Idolatry and fpirituall Adultery, and 
then it is an cvill and bitter root , having many 
ftalkes on it 5 he that doth doe any thing to hold cor- 
refpondency with it^ heethat doth belong Hnto it, to 
.him it is the root of all evill,/*fc 16. It keepes men 

from 



ffo* to mmifis CorvetQufnejJe] 2 55 

fromfalvation, it choaks the good feeds fowen m 
m?ns hearts. Secondly, it mull bee mortified, for 
the vanity of theobje&is not worth the feeking^ther- 
foreinZf/^16. 9. it is fet downe in a comparifon 
with the true treafarc, and expreffcd in thefefoure 
circumftances : 

Firft, it is called the Mammon ofunrighteoufnejfe and Circnm.xl 
wicked riches ; becaufeit makes men wicked, oppofed 
to fpirituall blcflmgs which are the beft. **. 

Secondly, kisleaft, becaufeit doth leaft good, ^ trcnm% 
it preferves us not fromevill, it doth the Soule no 
good. 

Thirdly, it is but falfeTreafure,it hath but the fha- Circum,f 
dow of the true 5 it fliincs as if it were true,but yet it is 
but falfe and counterfeit. 

Laftly,it is not our owne, it is another mans 5 riches 
are thegoods of others, no tour owne ^Luk. 16, 12. Cmnm^.- 
and 10.41,42. 

There are fiiure attributes given to riches : Firft, f 
they are many things, and require much labour 5 
Martha was troubled about many things. 

Senondly, they are unneceflary 5 One thing isnecef- $ 
far y. Thirdly,7% will be taken from u*. Fourthly, they 3 
are not the beft, and therefore our defire after them 4 
Ihould be mortified. 

From henceebee yee exhorted to mortifie this Vfil 
earthly member Co vetoufnefle, which is Idolatry ;a 
finne unto which all men are fubjed: : Young men 
though they want experience of riches, are notwith- 
ftanding fubjeca to this vice 5 but old men aremoft 
fubje&untoit, though they have leaft caufe and rea- 
fon font. Profefiburs of Religion are fubjeft to it ^ 

many 






2$ 6 Hw to morttfie Co<vetoufne/p. 

many times irgrowcs up with the Corne, and chokes 
it, therefore ufc effeftuall meanes to root it out of 
your hearts. 

ifltoana i . Fir/t of all, pray to God not to cnclin c your hearts 
to Covetoufnefle s itisimpofltblcforman, butcafie 
for God to doe it. 

t M a 2 Secondly, be humbled for Sinne ; we are fo cove- 

* e * tous and defirous for money, becaufe wee werenever 
humbled forfinnefo much as we fhonld be, and this 
is the reafbn why many would rather Iztcbrifi goe 
then their wealth and riches. 

LManes 3^ Thirdly, ufe them to better purpofe than heretofore 
ye have done, make friends with them, and find fome 
better things to fetyour hearts upon.Exceptyou have 
a better Treafure, you will not vilifieand depart with 
thefe : Labour therefore for true Godlineflc with an* 
tevt, which is gnat gtints, 1 Tim.6.6. which healcs this 
malady,and takes away the fallc pretences of gach©- 
iing,having,and affetfing great riches. 



FI^CIS, 



LIVELESLIFE: 

0% 

Mans Spirituall death in Sinne; 

Wherein # both learnedly and profitably bandied thefe fonrt 
r The Spirituall Death in Sinne. 
~ rf . STheDo&rine of Humiliation. 
£^'*"<Mcrcy to be found in Chrift. 

£ Continuance in finne, dangerous. 

Being the fttbftanceof feverallSermonsupoft 

Ephes. 2.1,2,3. 
And you hath be quickned,who were dead in tre/pajfes and fins, &c\ 

Wbereunto is annexed a profitable Sermon at 
Lincolnes Inne, On 
Gin. XXII. 50V. 

Delivered by that late faithful Preacher, 
and worthy Inftrttment of Gods glory, 
lOHNTRESTQN, 

Br.in Divinity ,Chap!airie inordinary to bis Maiefty,Maftet 
of imanuel Collcdge in fanbridge, and fometimes Preacher 
- of Lincofos-lme 

JB^<— — « ■ i - .i ■ i , ' ' " I 

Rom. 7.9. _ 

Tor Iwm alive without the Law once, but when the Comman* 
dement came, Jinne revived, and I dyed. 

SSKfiaariRS3gMJ13 »Mi #^ jtf r war ♦w#w i 

LONDONi 

Printed by /. Beat*, for Andrew Creole 3 at the Blackc Biiri? 

\n?Mh Charcl^ard, \*$%, 



4 





The Summe of the chicfe Points 

contained in this Trearife. 

DOCTRINE I. 

Hat all men by nature art deadintre- 
Jpajfes andjinnes. pages 

The Do6frine proved 
Firjl^by reafon. 

Secondly by Scripture. ibid. 

Five things to bee observed for the 
\ under Handing of the Doffrine. 
2. What this death is. p. 3 

Two things alike in the naturaM and Jpiritualt death. 

1 Privationof life. 

2 Something left: ofthebodie, acarkafe 5 of the 
foule^a corrupted qttalitie. p. 4 

Deadworkcs wbyfo sailed. 
The feat of this death. 
II. The kindes of this death : three kindes. p. 5 

1: The death of guilt. 

2. The death of grace. 

3. The death of joy. , 

mrv terribletbeUking way of Gods preface ts. ?.$ 



The Contents. 

III. The fignes of this death aref our e, 

1 Privation of Reafon. 

A difference betweene carnall and Jpirituall know- 
ledge, p. 8 

2 Privation offenfe* p. 9 

3 Want of motion. 

4 Want of beauty and vigour. 

How wicked men may have mora&vertues. p. 10 
IF. The degrees of this death. p. 1 1 

OBJECT. 
if all dead) then preaching in vaim. p. u 

A NSW. 1. 
There is the life of Reafon in him, whereby 4 vtan may , 

1. See himfelfe dead. 

2. Bring himfelfe to the fneanes of life. p« 1,3 

A NSW. a. 
7#£ Word may tut life into him. 

ANSW.J. 
'^ difference betweene thefpiritualland corf or all death 5 

rto againftthe wiU y that voluntary \ 
The Vfes of the pint. 

1. Nottodeferre repentance. 

How the Dive// deceives men inperfwading them 
to put off their repentance. p. 14 

Savingrepentance what it is. 
An example ^Francis Spira. p. 1 6 

2. Howtoefieeme civil/men. 

1. Notto over-va/uethem, P* J 7 

2. Not make them our companions. 

3. 7V )ftw 0/ fo thmkefulneffefor btifig quickened. 

p. 18 

4*/»g 




Thfc Contents: 

4. Hm toefteemethe meanes of Grace. 

5. To examine our felves whether wee have this life in 

us or no. p. 20 

Howthe Divell deceives civil! men. p. 2 1 

Tto )%0tf 0/ quiikening : 

1, Afenfible confederation of our eft ate hy Nature. 

p. ** 

2. An univer fall change. 

An application to examine our felves before wee m 

ceive the Sacrament. p. 2 3 
Two kindes of Spiritually dead men : 
Firjt, Starke dead. Signes thereof: 

I. Peftive. p, 24 
i. Acarcleffenegleti ofgoodnejfe* 

2 • A lying fill m any Ittfi. p. 2 % 

A Uvinglufl what it is. 

3 . An Antipathy to Godandgoodnejfe* p. 2 5 
//. Privative. 

1. Privdtionofjpeech* p. 27 

2. Privation of heat. p« 28 
^ difference betweenethetoldneffe of a godly man 

and a wicked. 

3. Stijfenejfc. 

4. Privation of fenfe. 

j. Nojywpatbizingw the miferies of others, p. 30 

2>0 things majunove us to confidertbe miferies 

oftbeCburw. p. 31 

1 The greatnejfe ef the judgement on them. p.32 

2 Our ability to belpe them* 
For the Church wemufi 

1, Pray for iu 

Az Our 



The Contents^ 

f Fervent. 
Aspiritualh 

Our prayers muftbee< of faith 

I With constancy: 
I Ofrighteoufnejfe. 
tfVith humility, p. 33 

2. Be more zealous, p. 34 

3. Stirre up others. 

4. Terforme duties indite time. V»35 

5. Performeduties with continuance. ?• 3& 
1 he Divels cunning to deferre men fom doing 

good duties. P« 37 

Secondly > Seemingly living men : 
Signes thereof are, 

1. They doe not grow. p. 40 

2. Trey are moved by an outward principle. 

3* Theyfeeme living but w fome flac^ dnd compa- 
nies, p. 41; 
4. They jpeakefiom tbeteeth, not from the heart. 

p. 42 
Junius converted by a Country mans hearty peaking. 

ibid. 
Tm meanes to get life : 

1 To labour to fee thu death. 

2 To goe to Cbrtfifor lift. p 43 

. ...■-. ■■ I. ■- » 1 

DOCTRINE II. 

THai whofoever would bee tranjlated from death to 
life, muffrji apprehend him felfi to tec a child of 
mAthi p. 44 

J ~ : Three 



The Contents; 

Three thing, keep tufrom Chrift : 

1. Fnbeleefe. ► P*45 

2. Neglect of him. p. 46 

3. Vnwillingneffe to part with other things for 
him. 

Three things to bee fet againli thefe y to bring us to 
Chriji : 

1. J?aithtobeleeveheisGod. 

2. A fleight Humiliation to bring m in love with 
Ckrifi. 

3. Sound Humiliations bee willing to part with all 
forChnfl. 

The neceftty of a deepe humiliation. 
Without a found humiliation, 

1. We will mt come to Chrift. p 47 

2* We wiU not flay with him. 

Humiliation compared to the foure grounds 
Matth. 13. 
3. WeewiH not doe or fuffer any thing for html 

p. 48 
Foure reafons confirming the Doftrine. p. 49 

The Doctrine of Humiltationmuffi goe before Sancttfi- 
cation. p* 50 

USE. 
Not to content our felues with Morality and Civility 5 
for except we have more than nature in hs 7 wee can- 
not befaved. ibicL, 
QUEST. I- 
Wherein true Humiliation confifts f 

ANSW. 
Inthree things : / 

^1 h$ 






The Contents} 

1 . In feeing our lives abound 'with attuallfimes* 

2. in confidering there is nothing good in us. 

3. In fmiting oar hearts with an apprehcnfon of 
Gods cur fe. 

QJJEST. II. 
Whatkinde of forrow ts required to true Humiliation? 

ANSW. 
A forrow convincing the judgement, and moving the 
affeffiaw. 

QJUEST. III. 
Hm Jhall wee kmw whether this fir row be true or m ? 

P'54 
ANSW. 

True Humiliation differs from other forrow : 

1. In thrift. 

2. in the continuance. 

3 . By thefgnes of brokcmtffe of heart. 
Contrition of hearty p« 5 J 

1. Heales our fmnes. 

2. CauftthfovetoChrifi. 

Signes of our love to Chrijl, are, p. 5 6 

i. obedience. 

2. Affettion towards him. 

3. The high frizing of Sprit uaR things. p. 57 

4. Contentedneffe with the meanejl condition. 

5. Feare of offending God. p. J? 
Tenderneffe of Confcience wherein it conftBs. 

6. The finding of fweetneffe in the Word of God. 

7. Meekneffeofftirit. 

Hnmi- 



TheContents? 

Humiliation changeth our nature. p*6o 

QUEST. IV. 
Whether this Humiliation be in all men * 

ANSW. 
Jtmnft be in alitor elfe they rvi/lfaH away. p.6i 

J he difference of humiliation inonewell educated and a 
gro/fefmen 

QUEST. V. 
What is the leaji degree of Humiliation ? p. 6% 

ANSW. 
To count fmne tk greatett cvill, Chrifi the greatefl 
good. 
A mans converfon confifts in 

1. Being foundly humbled. 

2. Stedffly laying hold of Chrifi. 
j. Newhejfe of life. 

QUEST. VI. 
How fkallwe come to be thus humbled? 

ANSW. 
The Law the onely meanes to Humiliation. p. 5 3 

Thejpirit of bondage what \ and why required to humili- 
ation, p. 6 a* 
How Afflictions and the Law concurreto humiliation. 
Five meanes to humiliation. p* 6% 
i. Toconfideroureftatet. 

2 . Tofujfer forrow to abide on us* p. 66 

3. To fee finneinits effects. P'^7 

4. To make the fe evils prefent by faith. 
Two things ought to beprefent before us .• 

1. All fimespafi. 

&• Things future* p* 68 

r 5- To 



The Contents^ 

y # 7 o take held of jhifts. p.^g 

Eight Shifts whereby men thinke to keepe ojf judgements. 

1. Civility. 

2. For mall performance of holy duties p. 69 

3. Badneffe of Nature. 

Two Cautions thereto. 

4. Cods mercy. 

5. T be makingconfeierke of many things, p. 70 

6. The delay of the execution of judgement. 

7. Afalfe opinion of our efiates. p. yi 
Three Cautions thereto. 

8. -<*# opinionthat fomejhould bee holy, and not 

at. 

ttSE. 
Toperftvade us to humble our [elves. 



DOCTRINE III. 

WHofoever will come to Chrift, may come and 
jinde mercy. P- 75 

Explication of the Doffrine. 
The grounds of the Doiirine are thefe two : p. 74 

1. Otherwife no ground of faith. 

2 . Faith is about things that are. 

USE- 
To exhort every one that is humbled^ and fees what need 
hee hath of Chrifi, to come to him to bee quickened. 

p.75 

Every one would take Chriji as a Saviour, but not as a 

Lord. p. 76 

Ckrifl gives whmbemickenetb 7 a threefold life. p. 77 

DOCTRINE 



The Contents; 

DOCTRINE IV. 

WHofoeverwalkethin any cottrfe offi% is a dead 
man^ andthe child of wrath* p. 8 © 

Jhe Doctrine proved by Serif tun* 
,By Keafon. p. %i 

REASON I. 
He that walketh in fwne, is overcome ofjtwe* 

REAS. II. 
In him ftnne hath the chief cfi command \ and God no 
place. p. 8z 

. OBJECT. 

An Hypocrite keepts .his fm inland fuffer sit not tobreah 
out, and therefore it is not predominant '. 

A NSW. , 
it is nomatterfor that ^ for Chd jndgeth According to the 
inward heart. > 

REAS. In. 

He U an Hypocrite. p. 83 

God hath reject to fmall things with Jincerity, more 
than many great things with bypocrifie* 

REAS. IV. 

Heeis ready to runne into other fmms upon occafon* 

p. 84 
QJJEST. 
What this walking is. p. 8 5 

* ANSW, 



The Contents; 

ANSW. 
Right miking is knowne, 

1. Bythecboyceoftheway. 

2. By the progrejfe therein. 

3 By the comfAmm and guides, p. %(, 

4. Bytbeprovifiottwewake. 

USE 
/. For tryaU^ to fee whether we walkein the right way 
or no. p. 87 

Two Rules to try whether we walie aright. 

1. To fee whether H he aknownefmne. 

2. Tofee if thy fwne be continued in. p. 88 

QUEST. L 

Whenisfinneahmnefinne f p. 89 

ANSW. 
Svery mans conscience will tell him whatisaknowne 
fame. 

OBJECT. 
A godly man may have afcrufle ofcwfcicnce* p.po 

ANSW. 
Three maine differences betweenethe occafion of agui/ty 

confcience^ andthefcrup/es of the godly. 
J. In the continuing it ; the wicked after knowledge lye 

tnfinne^ but the godly for fake k. 
II. In the fubjecl matter 5 hard doubts be in the godly ^ 
againjl wb/chthey gather foundesiretfons ; andeafte 
matter to the wicked will corrupt their cmfciences. 

p.pi 



The Cofttent£ 

II L in the reft of their anions ; a good Confidence 
may be troubled about one things andyet the reft oft he 
atttons good - y but an cmU Confidence grmes worfie 
andmrfe in other things. \ 

QUEST, II. 

A Car mil 'man doth many good things^ and dlowesmt 
himftlfein any finne y and what doth a godly man doe 
more? p-ps 

ANSW. 

A godly man and a wicked may be fiaidbothto agree and 
differ: 

i. They agree in the way, and differ in the end T of their 
journey. 

2. They agree and differ in the difiaff roving of evill. 

Difiapf roving of evill mo- fold : arifing 

•from a\ Prtnc ^ ™ ^fttre y Confidence. 
J c True Principle ofi regeneration. 
Three jignes to diftingttijh betweene a naturall dtjlikc ofe~ 
viHy and a regenerate. 

1. AdelightfiulUbftainmgfromfiirme. 

2. Achmgeandrifitigtfthefoart both agairtft old 
fimnesy and the doers of them. P • 9 4- 

3. Achangeofthewfokmafr. 

QUEST. III. 

Godly men often relapfe as well as the wicked j therefore 
%>w fhafl I diftinguifh betweene thefe ? 
ANSW. 
Three jignts of diftinclion betrveene a godly mans relap* 

a z fiing 



■:■'■■-< 



The Contents. 

firtgandtying infinne. p . 9 $ 

1. He bxtb no purpose to finne. 

2. Hefiwourethnotbisfinne. p. 96 

3 . Ht 'falls not into the fame finne^ 
i. So often as before. 

2. After the fame manner., p Q n 

QUEST.IV. 
Who is it that finneth not r 

ANSW. 
Alhnenfinne - y but there is a double differ encebetweent 
the finnes of the godly and the wicked. ■ 

1 . In the wicked fomefinne is ever predominant, 

2 . The wicked commit fin as a proper worke. p. 9 8 

QUEST. V. 
Haw [hall we diftingmfc betweene thepurpofes oftbe god- 
ly anclthe wicked? 

ANSW/ 
Thepurpofesofthe wicked areweake and fruitleffe^ but - 
of the godly Jlrong andejfefiluall. P-99 

USE 2. 
To comfort allthofe that doe not continue infmne. 
Toure comforts in aperfett heart ; 
1. Cdntentedrnffeto for fake lufl. 
2. . Ability to prayer. 

3. Ability to bear eaffiiStims. 

4. SonndpetoeandUfiing. 



Thf 




The Summe and Contents of 

theSERMON. 

OBSERV. 

Hatfpeciallpajfagesof Gods providence 
fhouldnotbe forgotten. p. 2 

* Two things obfernjable in theText. 
rcL&J 1 . That the Lord will be leene. 

2. That he will be feenc'm the Mount. 
USE. 
¥Qhelpea?ain(ldifcottra?ernents. p. 3 

bcTCT/i. 

It is Gods ufmll manner to bring his cbddren to extremi- 
ties. 
The Dottrine proved by Reafmt, 

REAS. 1. 
To make it an affliftion. 

REAS. 2. 
Becaufethe Lord might be fought unto. 

REAS. 3. 
Becaufe God may be knrwnt to be the helper • 

REAS. 4* 
Betmfc we mightmehe it as a new gift, 
*$j 



P- 4 



P;;S 

p. 6 
REAS, 



The Contents^ 

REAS. y. 
BecanfcMmay knm the Lord by experience. 
God is never Jo well knmne as by experience. p. q 
Cod manifefieth himfelfe ever upon feme great change, 

REAS. 6. 
Becanfe the Lord 'might prove and try w. p. 8 

USE. 

Not to bee difcouragtd what ever our cafe bee. 

p. 9 

Comfortable Examples of Job, Nebuchadnezzar,^ 

Jewes in Mordecaycs time 9 against difcourage- 

ments. p. ir 

DOCT. II. 

In the time of Extremities tke Lordmllbee feene, and 

not before. p. 15 

And that for thefecattfcs : 

REAS. i. 
To exercife the graces tfGcdby. 

REAS. 2. 
To give time of Repemmct. p. x 5 

REAS. ? . 
To let us know the vanity of the Creature, p. 1 6 
Though Goddeferre till extremity^ yet then bewUfHnly 
come. 

USE 
To teach us not to make too much baft fir deliverance. 

p. 17 
Exam- 



The Contents? 

Examples of the Lords comming in extremities . p. ig 

DOCT. 3. 

Godly mens extremities are but trials fent for their 
good^ and not fuwjhments fent for their hurt and 
mine. p. 21 

Tryals therefore fhould be catife of rcjoycing, rather than 
forromng. 

We ought to rejoyce in tryals, becaufe the gMter the try- 
all is y the more mil be the good. p. 2 x 
The good that comes of tryals^ts, p.23 

1. Thincreafe of grace. 

2. The tncreafe of reward. 



A N 



EXCELLE NT 

TREATISE OF THE 

SPIRITVALL DEATH 

IN SINNE, 



EpHES. 2. 1,2,3. 

And you hath be quickne'd, who were deadwtrefpajfes 

and finnes. 
Wherein intimespaH ye walked according to thecourfeof 

this world \ according to the Prince of the power of the 

ayre, the Jfiirit that mwworkcth in the children of 

disobedience. 
Among whom alfo wee all had our corner fati on in times 

paftjn the tufts of our flejb^ fulfilling the defires of 

theflejh^ andoftbemindtjtndwere by naturethe chil- 

drenof wratb y euen as others. 

Hefcopeof the Apoftle in the 
former part of this Chapter, is, thK^ptcr* 
to ftirre vpihcEpbeJians to a high 
eftimationof their redemption 
by Chrift ; and. that hee might 
the better doe this, heefheweth 
them their eftatc without Chrift s That they were 

B children 




% The SpiritntU death in (inne. 

children of wrath ^nd dead Unfinnet andtrejpajjes : and 
that they were dead in (line, hec proueth, Becaufe 
they "walked .nfinne : That they walked in finnc,hc 
proveth, Becauie they had amongft themfome 
Thrcefelfe falfe guides, which here hee reckons up, andde* 
SfJJKJ clares tlicm to be thcic three : 

Firft, thevVorld • (Thsj walked according to the 

courfe of the world.) 
Secondly, the Devill ; ( According u the prince of 

the power of the aire.) 
Thirdly, the lufts of the flefli } (Among whom 
alfowe tdlkvlour corner fation^ in times pajlfn tht 
luffs of our flejh^&c.) 
The firft point that we will obferve as naturally 
arifir*g oat of the words, is this, 
Vpcu. <f/ Jit a n mm ^ mPm arc d U( i i n trefpaffes and 

fmm. 
This point is to be considered of ail men, both 
thole which are alive, and quickened out of this 
Lechargiey andthofe which are yet dead in their 
trefpaflcsandfinnes. Thac wee are thus dead in 
TheDoftrfhe" finne 5 it plainly appeares by this reafon - y All man- 
b r °R C -[^ ft kinds were reprefented in our firft parent Adam, 
otl ' ofwhofe fall this death of finne, and of nature, was 
made a part of thepumilimeni: ; now he being the 
root of. us all, and that being dead, all thebrafl- 
decondly, by dies muft needs b^deadalfo. It is alfo plaine by 
Scripture*, places of Scripture : as, loh 5 .2,5. The dead '[h. til heart 
the voke of tht Sonne of God f and they that hare Jh all 
Uve: ifoagainc, Ephef.5 14. Awake thou, that flee- 
fesL and (I and vp from thz dead^md Christ jhall give 






The Spirit uall death in finned % ' 

thet light. Alio in the Gofpell, our Saviour Chrift 
faith, Let the dead got burit the dead : that is, lee 
iuch as are dead in trefpafies and finnes, goe burie 
thofethat are dead through finne. By all which 
places it plainly appears, that all men by nature are 
deadinfinne. This men coRiider not: If ou would 
thinke i: a gafhly fight to fee Churches P ffreets,and 
houfesfortolyefullof dead corpes : but for to 
fee places full of men fpiritually dead, which is 
farretheworfe, isamoregaflilyfight 5 and yet 
whoamongftusistherc, almoft, that doth confi- 
dent? ^ 

In this death in trefpaffes and finnes, for our ful- 
ler underftanding of it, I will fhew you thcie five 
things: * . 

1. What this death is. 

2. The kinds of this death. 

3. "the figncs of this death. 

4. The degrees of this death, 

\. Theufttobemadeofit. k What tin* 

FtvR,What this death is. dcathis. 

To know this, we mull underftand that as a cor- Two thi a 
porall death, fo a fpirituall death hath two things natural! and a 

In Itr lpintual death 

Firft, As in the natural! death there is a priva- 
tion of life when the fouleis (eperated from the 
bodie 5 fo in the fpirituall death there is a privation 
of the life of the foule ; namely, the exitin&ion of 
originall righteoufneffe ; byreafon of which, a 
man can neither fct hand nor foot forward in the 
waiesof goodnelfc 5 as Paul confeffeth of him- 

B 2 felfe: 



4; Tbe^SpirituaU death in finned 

felfe: for as the fepcrationof the foule makes the 
body to dye ; Co the cxtin&ion of original! righte- 
oufneffe makes the foule to dye. 

Secondly, As in the death of the bodie there is a 
ftinking carkaffc left, when the foule is departed 
thence ; fo in the death of the foule there is a pofi- 
we corrupted qualitie Iefr,cal[ed the flefh,where- 
by a man is prone to doe all evill : And therefore 
Dead workes they are called dead workes : Therefore leaving the 
why io called. p r jff C jp/ es oft he doffrine ofCbrift, let mgoe on unto per- 
fection y not laying aga/ne the foundation of repentance 
frowdead worlds >&c . Heh.6. i. And foagaine in the 
9. chapter of the fame Epiftle,and 1 5.verfe; where 
it is faid, How much morejhali the blood of Chnji^ who 
through thcetemalljpirit offered himfe If e without fpot to 
God \ purge your conscience from dead r workes ', to. ferve 
ek living God. Nowitfcemes a contradiction that 
they fhouldbe workes,and yet dead ; but yet it is 
fo, becaufe be/ides the privation of good, there 
is a pofitive evill, and (lining qualitie , which 
is aftive, and bringeth forth theft evill anddead 
Workes. 
Thcfeatof Nowfor the chieft/eat of this death: It is 

**i«4^f* chiefly fated in the minde and underftanditig , 
and not in the will. The Undcrihnding is fri- 
mum vivens y . ejr moriens primum f the firfi living, 
and firft dead : for although the will bee corrup- 
ted, yet whatsoever is in it, is carried Through 
the utiderftanding. And this death of the under- 
fianding is fiich a darkeReflp of judgemenr, as 
thereby, a man efteemes not, but di/Iikes the 

wayes 



T< 



'he Spiritual! death infnnex 7 ' 

wayesof God and goodfteffe, and approves the 
wayes of firme and wickednetfe. And in this fa- 
cultieof man,theunderftanding, is this death of 
finne chiefly feated; therefore it it is faid,/^. 1 .4,5'' 
In him was light , and that light was the life of men . So 
alfo 5 £/A?/5.i4. the place before mentioned, A- 
mke thou that flee fell ^ andfiandvp from the deadend 
Chrisl fyall give thee Itght : where heefayes, acfc E P hcf *H£ 
life, but light ; for if there be light, life will cer- 
tainly follow : So againe, Acts 26. 1 8. To opentheir 
eyes, thai "they may turne from darkmffeto Itght. One 
would thinke, that in thefe places it fhould bee 
life, and not light ; but it is fo put to (hew that 
the chiefeft feat of this death is in the under- 
(landing. Therefore alfb is it laid, Be renewed 
in the ffirit of your mindes, Rom. 12.2. And to the 
fame purpofe alfo faith lames ^ lam. 1 . 1 8. The word 
of Truth begat you : now Truth hath a reference to 
the under/landing. And thus briefly have I gi- 
ven you atafte what this death is, and the place 
wherein it is feated. 

2. Now it followes that we fpeake of the kinds *.The kinds 
of this death : which for the better handling, and of ■*"* dcath> 
benefit of your memories? I will range into thefe 
three forts : 
1 The death of guilt, by which we are bound 0- 
over to eternal damnation : and fo in the fame 
manner ufually wee fay, a man condemned is 
a dead man. 
2 The death which is oppofed to the life of grace 
which is the leperation of grace from our foule. 
E3 3 The. 



IS The Spiritual/ death in Rnne. 

3. The death which is oppofed to the lif of joy 

and comfort, which is a thoufand times more 

terrible than all deaths, if it were truly, and 

as it is indeed apprehended. 

Which latter death, that you may the better 

conceive of, I will open it a little toyoiu 

God joynes with every mans foule, and gives 
to the moft wicked man fome feeming life of grace, 
and fome colourable life of comfort /for elfe they 
would indure an hell here upon earth. 

For the firft ; although the wicked have no true 
grace, yet they have a fhadow of it , as is inanifeft in 
their morall venues. So for the iecond , for com- 
fort, they have fome, although ao true comfort: 
for God is the author of comfort, as the Si nnc is 
of light 3 which all, both good and bad ,doe more 
or leffe participate of, or elfe they could not fub- 
fift: Asmayappeare by the contrary; for, when 
How turibie ke doth but once with-draw his comfort from us, 
tr^God itistheterri W eft f hing in the world: An example 
pref^ncc h. S of this we may fee in Chrift ; when this comfort 
was with-drawne from him but infenfc and fee- 
ling onely, it made him cry out, My God, my God^ 
why bajl tb$u ftrfaken tne? Mattk. 27. 46. Where 
Gods prefence is taken away, there is nothing but 
horror and trembling : and I have knownc uich, 
that in his abfence, when his prefence hath beene 
taken away, have had their foulcs fopreffedwith 
horror, that they have faid, That if at a thoufand 
yeeres end they might en joy the comfortable pre- 
fence of God, they would thinke theinfelves the 

hap- 



Ths Spkitmll death infnne . 7 

happieft men in the world. -The abfenceof this, 
made Luther to fay, That if all the creatures in hea- 
ven and hell ftiould fet to torment him, they could 
notdoeitfo much as the with-drawing of Gods 
comfort did. 

Alas, poore creatures, now in this world God h 
not